Skip to main content

Full text of "The last check to antinomianism [microform]"

See other formats




Collection de 






Canadian Inatituta for Historical Microraproductiona / :nstitut Canadian de microraproductions hiatoriquaa 

Technical and Bibliographic Notes / Notes technique et bibliographlques 

The Institute lias attempted to obtain ttie tiest original 
copy available for fiinning. Features of this copy which 
may be bibliographically unique, which may alter any of 
the images in the reproduction, or which may 
significantly change the usual method of filming are 
checked below. 




Coloured covers / 
Couverture de couleur 

I I Covers damaged / 

' — ' Couverture endommagee 

I i Covers restored and/or laminated / 

' — ' Couverture restauree et/ou pelliculee 

I I Cover title missing / Le litre de couverture manque 

I 1 Coloured maps / Cartes geographiques en couleur 

rTf Coloured ink (i.e. other than blue or black) / 

Encre de couleur (i.e. autre que bleue ou noire) 

I I Coloured plates and/or illustrations / 

' — ' Planches et/ou illustrations en couleur 

I I Bound with other material / 

' — ' Relie avec d'autres documents 

Only edition available / 
Seule editkjn disponible 

Tight binding may cause shadows or distortion 
along interior margin / La rellure serree peut 
causer de I'ombre ou de la distorsion le long de 
la marge interieure. 

Blank leaves added during restorations may appear 
within the text. Whenever possible, these have 
been omitted from filming / II se peut que certaines 
pages blanches ajoutees lors d'une restauration 
apparaissent dans le texte, mais, k>rsque cela etait 
possible, ces pages n'ont pas eie f Imess. 

Additk)nal comments / 
Commentaires suppiemei'.taires; 

L'Institut a microfilme le meilleur examplaire qu'il lui a 
ete possible de se procurer. Les details de cet exem- 
plaire qui sont peut-iire uniques ou point de vue bibli- 
ographique, qui peuvent modifier une image reproduite, 
ou qui peuvent exiger une modifications dans la meth- 
ode normale de filmage sont indiques ci-dessous. 

I I Coloured pages / Pages dc couleur 

I I Pages damaged / Pages endommagees 

I I Pages restored and/or laminated / 
Pages restaurees et/ou pellicuiees 

r^ Pages discoloured, stained or foxed / 

— Pages decotorees, tachetees ou piquees 

I I Pages detached/ Pages detachees 

r^ Showthrough / Transparence 

nX Quality of print varies / 

' — ' Qualite inegale de I'impression 

I I Includes supplementary material / 

— Comprend du materiel suppiementaire 

I I Pages wholly or partially obscured by errata 
' — ' slips, tissues, etc., have been refilmed to 
ensure the best possible image / Les pages 
totalement ou paniellement obscurcies par un 
feulllet d'errata, une pelure, etc., ont ete filmees 
a nouveau de fafon a obtenir la meilleure 
image possible. 

I I Opposing pages with varying colouration or 
' — ' discolourations are filmed twice to ensure the 
best possible image / Les pages s'opposant 
ayant des colorations variables ou des decol- 
orations sont filmees deux fols afin d'obtenir la 
meilleur image possible. 

Thii item it f ilmad at tht riduction ratio chadcad balow/ 

Ca docwnant ast filmi au taux da rMuction indiqiia ci-dasr.ous. 












28 X 

32 X 

Th* copy fllmad har* hat baan raproduead thanki 
to tha ganaroiity of: 

Vancouver School of Theology 

L'axamplaira fllmi fut raproduit grlca i la 
gtnirotit* da: 

Vuncouver School of Theology 

Tha imagai appaaring hara ara tha baat quality 
potsibia conaidarlng tha condition and lagibillty 
of tha original copy and In kaaping with tha 
filming contract apaeiflcatlona. 

Laa imagaa auivantaa ont M raprodultaa avac la 
plus grand aoin, compta tanu da ia condition at 
da ia nattat* da l'axamplaira fllmA. at an 
conformity avac laa conditlona du contrat da 

Original coplaa in printad papar covara ara fllmad 
baglnning with tha front eovar and anding on 
tha laat paga with a printad or llluatratad Impraa- 
(ion, or tha back covar whan approprlata. All 
othar original coplaa ara fllmad baglnning on tha 
first paga with a printad or llluatratad impras- 
ticn, and anding on tha laat paga with a printad 
or llluatratad Impraialon. 

Laa axamplalraa orlginaux dont la couvartura an 
paplar aat Imprimto tont fllmta an commancant 
par la pramlar plat at an tarmlnant toit par la 
darnlira paga qui comporta una ampralnta 
d'lmpraaalon ou d'llluatratlon, soit par la lacond 
plat, talon la caa. Toua laa autraa axamplalraa 
orlginaux tont 'llmte an commandant par ia 
pramlira paga qui comporta una ampralnta 
d'lmpraaalon ou d'llluatratlon at an tarmlnant par 
la darnlira paga qui comporta una talla 

Tha laat racordad frama on aach mieroflcha 
thall contain tha tymbol — *< (moaning "CON- 
TINUED "I. or tha tymbol V Imaaning "END"), 
whichavar appllaa. 

Un daa tymbolaa tuivantt apparattra tur la 
darnltra imaga da chaqua mieroflcha. talon la 
cat: la tymbola — »■ ilgnlfia "A SUIVRE ", ia 
aymbola ▼ tignlfia "FIN ". 

Mapt, platat, ehartt, ate may ba fllmad at 
diffarant raductlon ratlot. ThoM too larga to ba 
antiraly Includad In ona axpotura ara fllmad 
baglnning in tha uppar laft hand cornar. laft to 
right and top to bottom, at many framat aa 
raqulrad. Tha following diagrama illuatrata tha 

Laa cartaa, planchat, tablaaux. ate pauvant Atra 
fllmte A daa uux da rMuction difftrants. 
Lortqua la document att trop grand pour ttre 
raproduit an un taul clichA. 11 aat fiimi i partir 
da I'angia tupiriaur gaucha. da gaucha 1 droita. 
at 4a haut an baa, an pranant la nombra 
d'Imagaa ntcattalra. Laa diagrammaa tuivantt 
illuttrant la mithoda. 

1 2 3 









II 1.0 ^E 11^ 


1125 i 1.4 


(7'6) 482 - OJOO - Phone 
(■^16) 288 - 5989 - Fa» 






With Introduction by 


fietoria Cottigl, ToroHio 






Mil. Flmtmku's Cii.rKS weio tlie result of 
tho wnfliet of VVo^lcvu i Ifiiljujlism with Anti- 
n oiinaiiisiii arisiiiL' "lit n f lliu MinutoM of tl m 
foMfercnco lid,! in Lomjon, Aii^'iiat Ttli, 1770 . 
Armiy of ilie ])crsoiml mid Tciii|ioriil aspects 
(if that eontrovcrsy hiivc imw little moro than 
an historiciil interest. Ida in this ' st eheek 
Mr. Fletelier has emhodied an o.\ iition of 
the Metliodist doitiiiie of Christiau v-rfection, 
whirli has hecoiiie a classic next in importance 
to Ifr. Wesley's Plain Account of Christian 
Perfection. Tl.e exposition of Mr. Fletelier is 
especially valuahle on the following points: 

1. His definition of Ohriftian perfection is 
most carefully jinarded against the extremes 
of fanatii;isiii, and is hoth reasonable and 

2. His proof of the doctrine from Scripture 
is most complete, and his e.xcgesis, if not mod- 
err., has the insi>;ht of a scholar and a man of 
common sense as well as spiritual discernment. 

3. His defence of the doctrine from the 
writings of the church fathers is full and of 
(,'reat interest. 

4. He places the whole doctrine in oppogi- 


tion to all forms of Anfinomiariism on the 
li?Sh plnnn of nri oarncst, spirilual, hut also 
practical and experimental Christianity. 

5. In the last two chapters he sets 'forth the 
way of its attainment and the form of charac- 
ter experience and life which is at omo its 
demonstration and its fruit, as only could be 
done hy one who liad walked in the way and 
who was himself one of the finest examples of 
this grace to be found in the cbiirch since the 
days of the Apostles. 

Our work has been citirely that of abridge- 
ment. We have omitted words, sentences, and 
even entire chapters, which, however needed bv 
the exigencies of a prolonged controversy, add 
nothing to the clear exposition and definition 
of the author's doctrine. We hope that we 
have omitted no essential phase or demonstra- 
tion of the truth set forth bv the auth-r. But 
with the exception of here and there a connect- 
ing phrase or sentence, we have adhered strictly 
to his own words, lest we should mar the chaste 
English prose of the eighteenth century. 

We hope that the little volume thus produced 
may be of service, not onlv to our youn" 
preachers and students, but also to all eiirnesl 
souls who desire a rational and scriptural 
exposition of Christian Perfection. 

N B 
Victoria College, May, 1907. 



The historical occasion of the Checlts— The 
value of the Last Check as an exposi- 
tion of the Methodist doctrine of Chris- 
tian perfection— Its guarded definition 
—Its Scriptural proof— Its harmony 
with the fathers — Its opposition to Antl- 
nomlanlsm— The way of its attain- 

Section I. 

Definition of the doctrine of Christian per- 
fection—The ordinary literary use of 
the word perfection— In theology It 
means the maturity of grace peculiar 
to established believers- Distinguished 
from the Jewish dispensation below us 
and the state of glory beyond us— A 
constellation of graces, perfect repent- 
ance, faith, humility, meekness, self- 
denial, resignation, hope, charity, and 
above all, love, this implying all the 
others— Is it sinless? Judged by an 
absolute law. No, because of original 
sin, mental and bodily infirmity, and 
no provision for forgiveness— But by 
the la« of Christ, Yes : for mercy opens 
the way and grace helps our infirmity 
and the law of Christ is fulfilled by 
love— God as a Father requires of us a 
reasonable service, and accepts In 
Christ our loving will— Quotation from 
Wesley on this point . 


Sectiok n. 
Opinions of the Fathers of the Church. 
Matthew Henry : If love be sincere, it is 
accepted as the tulHlIing of the law- 
Bishop Hopkins : Not so much the ab- 
solute and legal perfection of the work 
as the evangelical perfection of the 
worker (that Is, the perfection of the 
heart), which is regarded by God- 
Archbishop Lelghton : " All the affec- 
tions learn to give a willing obedience, 
which, though imperfect, yet has a cer- 
tain perfection. According as the 
love is so is the soul "—They are 
not always consistent, because 1 
They confuse the absolute law with the 
evangelical law of Christ ; 2 They con- 
found peccability and sin ; and 3 
Adaniic with Christian perfection, and' 
4, forget that even a perfect Christian 
may still grow In grace . . . 

Sectiok III. 
Answers to Objections. 
Leads to pride. Answer : It is perfect 
humility ; not the state of the Pharisee 
but of the justified publican ; not con- 
celt of excellence, but poverty of spirit- 
does not dispense with repentance, or 
the atonement, or mortification, or 
watchfulness— Still needs the Lord's 
prayer— But does not need sin to 
humble it ; we are humbled for sin not 
by It— Not a perfection which Christ 
had for us in his own person, but which 
he works in us— An Inherent personal 
conformity to God's holiness— As shown 
by Paul : " Go on to perfection "— 


James : " Let patience have her perfect 
work "—Peter : " The Lord make you 
perfect " — John : " Made perfect in 
love "—Christ's personal perfection can- 
not take the place of that to which we 
are called — The distinction illustrated 
— Danger of the doctrine of perfection 
by imputation — Christ's teaching in the 
Sermon on the Mount 


Section IV. 
Scripture Proof. 

St. Peter : " As he who has called you is 
holy, so be ye holy in all manner of 
conversation." " Who hath borne our 
sins that we being dead to sin should 
live to righteousness." " The God of all 
grace, after that ye have suffered a 
while, make you perfect" — Absence of 
reference to any necessity for sin — 
St. James : " Let patience have her 
perfect work." " If any man offend not 
in word, the same is a perfect man " — 
His ethical exhortations— His objec- 
tions to an antinomian faith — Exposi- 
tion of the passages : " In many 
things we offend all ; " The spirit that 
dwelleth in us lusteth to envy;" "The 
tongue is an unruly evil " 47 

Section V. 

Scripture Proof (Continued). 

Further statement from St. Paul : 1 Cor. 
11. 6, Phil. Hi. 15, 2 Cor. vil. 1, Bph. Iv. 
11, Col. 1. 8, Iv. 12, 2 Tim. lit. 17, Heb. 
V. 12 and vi. 1— Consideration of Phil, 
ill. 12 — The perfection here referred to 


^hTlXt\Zf M»"*« °' perfection 
— CBrlstian perfection to be measured 
by the Sermon on the Mount and 1 Cor 
Hnnr^x?""?'*' •" different perfec: 
tions : Noah and Tob ; David's DerfSi 
man ; Zacharlas and Elizabeth ? Int. 

•ectlon ?hi ^^ '*''"^ ^* 'he resur- 

^}£^^^^ ^or^Weren- 
ItnT P™^«^ this (Phil. III. 

Section VI. 
Reply to MiHnterpretaHo.,s of Scripture. 
^^'whh'''- .'"^"^ "«* lusteth." etc- 

things they woud— Paul's " r ran ^1 
all things through Christ wh 
strengtheneth me '-Jrhe rSL ? 
thp sfnnHo..^ T . . ixaiatlans not 
,„ standard of established Christian- 
(compare Gal. ii. 20 with Gal. Iv 19)^ 

Shan notTutl t'hl /u's X nT.l^I 

orrtvi'S"^' ?<>»'"'••■ "esir;; 

the flesh— Tho J condemnation of 
lion— The true meaning, the mnfli^nf -ff 



under sin, and serving tlie flesli? No— 
1. Because this contradicts other plain 
statements made by Paul.— 2. Disre- 
gards a common usage of St Paul 
as in 1 Cor. iv. 6, and, 3, a common 
rhetorical figure, and, 4. the context In 
chapters vi. and vlii.— 5. This Is made 
clear by the contrast between vli. and 
vlil., as also, 6, the liberty from sin 
described in vi., which, 7, is still fur- 
ther set forth In chap, vlil.— Sum- 
mary of interpretation 

Section VII. 

Reply {Continuea). 

Discussion of 1 John 1. 8, Does this say 
that persons professing to have been 
saved from sin are lia.s?- No • for 1 
this would contradict St. Johns design! 
which was to save men from sin.- 2 
This inconsistent with the context 
which claims that believers must not 
walk in darkness, but in the light, and 

»",. T, °°'' ?' -^^^"^ "^'^'•'5' cleanseth, 
etc— This refers not to justification, 
but to sanctification, as appears from 
the condition, walking in the light; and 
from the context, where forlgveness and 
cleansing are contrasted, and from 

nit^L I'^'^^^ff""'^''^ P^^^»8« strikes 
S^LhL^t deliverance from sin of the 
humble Christian who confesses his sin 
and is cleansed, but at the self-suf- 
flclency of the Pharisee who denies his 

This is confirmed by the t nur of the 
whole ep stie, which throughout points 
to salvation from sin .... 


Section VIII. 

The Doctrine not Popish or Pelagian. 

Shctio:? IX. 
The Way of Holiness. 
An address to those who embra,. the doo 


James II. 8, 1 Cor. vll. 19, 1 Tim. 1. 5, 
1 Cor. xlll. 2, James 11. 10-12— Prom- 
ises : Deut. XXX. 6, Ua. 1. 18. Jer. 
xxxlv. 7, xxxl. 33, Ezek. xxxvl. 25-27 
L ke I. 68-75, Matt. v. 3-G, John Iv 10- 
l4. John vll. 37, Matt. 111. 11 (the Im- 
portance of this as Indicating 
the superior privilege of the Christian 
dispensation, evinced by its repetition 
by all the evangelists and by our Lord 
Just before his ascension). Acts 1 4 
and 5, Luke xxlv. 49, John xlv. 16-23— 
Confirmed by Christ's prayer, John 
xvll. 17-23— Fulfilled at Pentecost, Acts 
11. 42, Acts Iv. 31-33— The experience of 
Pentecost generally that of a high de- 
gree of perfection, but not without ex- 
ceptions—Perfection reached hy the In- 
dwelling spirit. 1 John Iv. IL, John xlv 
23— Repeated baptisms of the Spirit 

may be needed, or one may suffice 

This Is the Instantaneous work which 
■may be precedeti and followed by a 
gradual work— 2. The faith which 
obeys the precept and lays hold of the 
promise should be accompanied by 
knowledge of the true nature of Chris- 
tian perfection— 3. In seeking It there 
must be both the waiting and the striv- 
ing—The Instantaneous baptism of the 
Spiilt and the gradual habit of exer- 
'n holiness— The reasonableness and 
possibility of an Instantaneous work- 
Destruction of sin not parallel to de- 
cay of the body— We may toll, but we 
must discover Christ In his promise— 
Unscriptural refinements are to be 
avoided— There must be the steadfast 
resolution as well as the waiting faith 
—We must not be discouraged by 



failures, but unite strong faith with 
earnest efTort — Resolve to be perfect in 
yourself, but not of yourself— The Antl- 
nonifan va. the Pharisee — Let repentance 
have Its perfect work— Prai^tlce self- 
denial — Do not avoid the cross — Final- 
ly, exercise faith which purlfles the 
heart— Mr. Wesley's definition of this 
faith— The relation of faith to the In- 
stentaneous work— Faith looks for the 
blessing now— The power of united in helping faith— But even if 
alone we must hold fast our confidence 
— The baptism of humility — The still, 
small voice — Exhortation to persever- 
ing, iirevalllng faith jog 

Section X. 

Advice to Proft'ssors. 

Summary of the characteristics of the 
matured Christian — Directions to 
such— 1, Bear in mind the possibility 
of falling away. No estate from which 
a man may not fall away to sin : Heb. 
ix. 29, 1 Thesa. v. 16, Eph. iv. 30. 
Hence fly the appearance of evil— 2. 
Christ endured temptation, so must 
you — 3. Christian perfection Is not per- 
fection in wisdom, nor— 4. Angelic per- 
fection. Hence be not exalted by 
ecstasies. Christ's mind manifest in 
his humiliation— 5. God may even call 
you to the extreme suffering of the 
cross. God's highest gift Is humble 
love— 6. Be clothed with humility. 
Acknowledge your faults. Paul and 
John confessing faults — 7. Never for- 
get our sinfulness before God— S. Be- 



come all things to all men that you 
may help them — 9. Beware of narrow- 
ness and blKotry — 10. Desire nothing 
hilt 00(1—11. Be really to bear the 
heaviest burdens — 12. Follow Christ 
into the shop, as well a» to 
Gethsemane — 13. tie not tall<ative and 
forward — 14. Be ready -to witness to 
the truth — 15. But always with humble 
gratitude to God. Let your good worlta 
lose themselves in God — Ifi. Consider 
in this the example of Paul, his dili- 
gence and his humility 19« 





Most of (he lontrovcisies which arise between 
men wlm feiT God, spring from tht hurry with 
ttiiich some of them fiuil fault with what they 
liavc not examined, and speak evil of what they 
do not understand. 

" Perfection I" Why should that word 
frighten us? [s i( n )t conimon and plain? 
Did not Cicero speak intelligibly, when he 
called accom|>lisIu'd iiliilosophers, " perfectos 
plnlognphoK:" and an excellent orator, " per- 
fectvm oralorem!" Did Ovid expose his repu- 
tiition when lie said that " Chiron perfected' 
Acliiiles in music," or " taufjlit him to play 
ujwn the lute to perfection ?" We use the word 
" perfection "f exactly in the same sense ; giv- 

* Philiyridr.a ituenim riilian! per/rcil Achillem. 

t The word " perfection "' cornea from the Latin /-(-r/Trioi 
"to perfect," "to Knish," to accomplish;" it exactly 
answers to the words nnn, and Tt7.cmu, generally used in 



in>r that nnnip to the maturity of grapc peculiar 
to ..stablish,-.! holiovrrs iindor thrir respcrtivo 

An.] ,19 wc call " Christian pprfertion " the 
maturity of jmicp nn.l holincas, which rstah- 
lishod, adult Wii'vcrs at.uin to under the 
(hristian dispensation; and, by this means 
we distinguish that maturity of grace, hoth 
from the ripeness of grace, which belongs to 
1..0 dispensation of the Jews below us- and 
from the ripeness of glorv, which belongs to 
departed saints above us, hence it appears, that 
by ' Christian perfection" we mean nothing 
hut the cluster and maturity of the graces 
which compose the Christian character in the 
church militant. 

In other words. Christian perfection is a 
sp'ritual constellation made up of these gra- 

Ih. Old j.,,d N,w Testament. N..r o«n their derivative, 
be i„ re literally and exactly rendered than by -Lr!^'" 
and •perfection." If o„r tran.lator. ronde? wmetime. 
the wnrd nn by "npright" and ".incere," or by '™n 
cent.v and "inteKrit,," it i. becauHe ihey know that 
theae exprt-aion- like the original word.^admU of a 
gr«t latitude. Thu, Columel call» wood th.rha. „J 
rotten part, and i. perfectly .ound, lia„um ,me,rum 
«nd Horace ,ay,, that a .weet ca.k, which ha, no Ud 
.mell .,f any .on, i, ™, ,,„„,„„,. Thu. al.o Cicero call, 
pur., of diction, which i. perfectly free from fault, 
a m rf '^"H!"'/' !"";»"."•' '"■"•O"". Plautu. My., that 
?.fnr "fft T^'? ''■""" •'"'»™- And our tran. 
lator. call he perfectly pure milk of Go I', word •• the 

tT."wo,5""f. "■ '\ T?'^'; ' P«'" "■ 2- "therefor.' 
the words "sincerity" and "inteiritv" are lak>n .^ 
thjir full latitude, Aey convey thf fSlest 'm.'a'nlng o" 
non, and r£>.fwr,f, that i», " perfection." 



ciou» stara, " porfwt repentance," " perfect 
faith," " perfect hiiniilitv," " perfect meek- 
ntft," "perfect self-denial," "perfect reaijjna- 
tion," " perfert hope," " perfect charity " for 
our vifihle enemies, as well as for our earthly 
relations; anil, aliove all, "perfect love" for 
our invisible (ioil. through tlie explicit know- 
ledge of our Mediator .lesus Clirist. And as 
this last star is always mcoiiipanied liy all the 
others, as .lupiter is hy his satellites, we fre- 
q uently use, aw St. .loh n. the iihroic tficilaat 
love, in stead of tlij' \vori T~" perfection ;" un- 
rlerstarirtintf by it the puri' love of Ood, shed 
..oroad in the heart of established believers by 
the Holy (ihost. Which is abundantly given 
them under the fulness of the Christian dis- 

Should any ask if the Christian perfection,' 
which we contend for is a sinless perfection,' v H 
we reply: Sin is tbe transgression of a divine 
law, and nuin may be considered either as being 
under the anti-evangelical, Cbristless, rcmedi-i 
less law of our Creator; or as being under the 
evangelical, mediatorial, remedying law of ouri 
Redeemer; and the question must be answered 
according to the nature of these two laws. 

With respect to the first, that is. the Adamic, 
Christles.s law of innmencc and paradisiacal 
perfection, we utterly renounce the doctrine of 
sinlesa perfection, for three rt'asons: 1. We 
are conceived and born in a state of sinful 
degeneracy, whereby that liiw is alreadv vir- 
tually broken. 2. Our mental and bodily ■ 



pon-ers are so enfeebled, that we cannot help 
actually breaking that law in numberless 
instances, even after our full conversion. And 
3. When once we have broken that law, it con- 
siders us as transgressors for ever ; nor can it 
any more p-onounoe us sinless, than the rigor- 
mis law whicli condoiiins a man to ho hanged 
tor murder can absolve a murdprcr. let his 
repent" no and faith be ever so perfect. There- 
fore, 1 peat it, with respect to thf Christless 
law of pa,-adisiacal obedience, we entirely dis- 
claim sinless perfection: and, improperly 
speaking, we say with Luther, " In every good 
work the just man sinneth ;" that is, he more 
or less transgresses the law of paradisiacal 
innocence, by not thinking .so deeply, not speak- 
ing so gracefully, not acting so properly not 
obeying so vigorously, as he would do if he 
were still endued with original perfection, and 
paradisiacal powers. Xor do we, in the same 

.'T'';, TJ^;*''''' *" '■•'>' "■'"' K'^'hop Latimer: 
He (Christ) "saved us, not that we should 
he without sin : that no sin should be left in 
our hearts. Xo; he saved us not so. For all 
iiianner of imperfections remain in us, yea in 
the best of us. So that, if God should eiiter 
into judgment with us," awording to the 
Christless law given to Adam before the fall 
• we should be damned. For thorp neither is?' 
nor was any man born into this world who 
could siy, T am dean from sin," I fulfil the 
.\damie law of innocence, "except Jesus 
Christ." And in that sense, we all have rea- 



eon to pray, with David, -'Cleanse thou me 
from my secret faults;" for " if thou wilt mark 
what is done amiss, I^rd, who may aliide it?'' 
If thou wilt judfTP us act'ordini; to the law of 
paradisiacal perfeetion, "what man living' 
shall he justified in thv si^ht?"' Hut Chris't 
has so eompletely fulfilled our Creator's |mra- 
disiaeal law of innoeenee, wlii'>h allows neither 
of repentance nor of renewed oI)edience, that 
we shall not be ,iud>.'"il hv that law; hut liy 
a law adapted to our presc^iit state and cireum'- 
stanc-es, a milder law, called " the law of 
Christ," that is, the Mediator's law, which is, 
like himself, full of evangelical jjrace and truth! 
" We are not without law to C.od," nor yet 
under a Christless law with Adam, hut " under 
a law to Christ," that is, under the law of our 
royal priest, the I'vanfjelienl "law of liberty;" 
a more <rracious law this, which allows of sin- 
cere repentance, and is fulfilled by loviiur f„jtli 
Xow as we shall be " judf;ed by this law of 
lil)erty, ' we maintain not only that it nuiv 
but also that it must, be kept;' and tliat it 'is 
actually kept by (.stahli.shed Christians, accord- 
mj; to the last and fullest edition of it. which 
IS that of the \ew Testament. Xor do we think 
It shock inj: " to hear an adult believer sav 
' The law of the Spirit of life i„ r),rist .Tesus 
has made me free fro,,, tlie buy of sin ami 
death. For what the law " of innnccuce, or 
the letter of tlic Mosaic buy. "could not do 
in that it was weak tbroiigh the llesli, C.o.l send- 
ing his own Son condemned sin in the flesh. 



tliat the righteousness of the law might be " 
evangelically " fulfilled in us, who walk not 
after the flesh, but after the Spirit." Rom. 
viii. 2, etc. 

Reason and scripture soeui to us to confirm 
this doctrine: for we think it is far less absurd 
to say, tliat tlie king and parliament make laws 
which no Eiiu'Iishman can possibly keep, than 
to suppose, lliat Christ and his .ipostles have 
j»iven us precepts which no Christian is able 

I to observe : and St. .Tames assures us the evan- 
frclical law of Christ and liberty is that by 
which we shall stand or fall in judgment: " So 
speak ye, and so do." says he, " as they that 
shall be judged by the law of liberty." James 
ii. 12. We find the Christian edition of that 
law in all the New Testament, but especially 
in our Lord's sermon on the mount, and in St. 
Paul's description of <'harity. We are per- 
suaded, with St. John and St. Paul, that, as 
"sin is the transgressi(ui," so penitential, pure 
"love is the fultilliii}; of" that evangelical 
" law :" and therefore we do not scruple to 
sav, with tlie apostle, that " he who loveth 
another hath fulfilled" it: and that "there is 
no occasion of stumhlin<;," that is, no sin, " in 
him ;" fulllllinj; the law of Christ and sinning, 
in the evangelical sense of the word, being as 
clianietrieally opposite to each other as obeying 
and disobeying, working righteousness and 
working iniquity. 

We do not doidit hut, as a reasonable, loving 
father never recpiires of a child who is only 



ten years old the work of one who is thirty 
years of age; so our heavenly Father never 
expects of us, in our debilitated state, the obe- 
dience of immortal Adam in paradise, or the 
uninterrupted worship of sleepless angels in 
heaven. We are persuaded, therefore, that, for 
Christ's sake, ho is pleased with an luuuble 
obedience to o;ir present light, and a lovinj; 
exertion of o present powers; aceejjting our 
gospel services " according to what we have, and 
not according to what we have not." Nor 
dare we call that loving exertion of our present 
powers " sin," lest by so <l()ing we should con- 
tradict the scriptures, confound sin and obe- 
dience, and remove all the landmarks which 
divide th(; deviFs common from the Lord's 
vinevard. And if at any time we have e.xagg.'r- 
ated' the diflieidty of keei)iiig Clirist's law, we 
acknowledge our error, and confess, that by 
this means we have (!alvinistically traduced 
the equity of our gracious God, and inadver- 
tently encouraged antinoraian delusions. 

To conclude: we believe that although adult, 
established believers, or perfect Christians, may 
admit of nuiny involuntary niistii' -, errors 
and faults; and of many involun y mipro- 
prieties of speech and beliaviour ; yet, so long 
as their will is l)ent upon doing (iod's will; 
so long as thev walk not after the flesh, but 
after the Spirit ; so long as they '• fuliil the 
law of liberty " by luire love, they do not sin 
according to 'the gospel; because, evangelically 
speaking, " sin is the transgression," aud 



is in tho liW,""' >"< '" the l,j;ht as Cl.rist 
evangelically sinlc s n"rf,.<. ion ","'""'• "" 

1'1'ites in the foN,mi,,„ . , ' ^^^^'fy mti- 

taken fn„„ l,i. f> '^ 'I''"''' '''"; which is 
Po,-feeti„„ .—-To ,1 •>'■'"•"", "f Christian 
tl-o„tM,,,,.i -'''--l^vsefaiittlefav- 
^o tailed. ||,„t i. ., v„ 1 ■ ■""• properly 
a kno«„ I 1 ;t 'o- '•'"""'■^^ "-""-^grossion of 

Jivine law, kno , or ,^n?n ^'"""'Sremon of a 
ing blood. " belir^T"'"--""'^''^ "-^ "to"- 

transgressions whieh I . , 'T '"^luntary 
ally ™n..eq„.;, on „ .''''P^«''™d ^ be natur- 



If it were necessary, we could support the 
doctrine of Christian perfection, stated in the 
preceding pa^es, by almost numberless quota- 
tions from the most judicious and pious Cal- 
vinists. The sentiments of two or three of 
them may edify the reader, and give liim a 
specimen of the candour with which thev have 
WTitten upon tlie subject, when a spring-tide 
of eviingelical truth raised them above the 
shallows of their system. 
^ " If love be sincere," savs pious Mr. Henrv 
'It IS accepted as the 'fulfilling of the law' 
burely, we serve a good Master, that ha^ 
summed up all our dutv in one word, and that 
a short word, and a sweet word. Move" the 
beauty and harmony of the universe. Lovino- 
and being loved is all the pleasure, jov, and 
happiness of an intelligent Iwing 'God is 
love,' and love is his image upon tlie soul. 
Where It is, the soul is well moulded, and the 
heart fitted for every good work." Henrv's 
Exposition on Horn. xiii. ]o. Aoain- ' It' is 
well for us, that, by virtue of the coverant of 
grace, upon the score of Christ's righteousness 



sincerity is nreepted as our gospel perfection." 
Iloiiry on (ion. vi. 9. See tlic note on the 
word "perfection," section i. 

Pious Bishop Hopkins is e.xactly of the same 
mind: "Consider," says he, " for your oneour- 
ageincnt that it is not so much the ah^solute 
and legal perfection of the work, as the " evan- 
gelical ',K.rfcction of the workcr,-that is, the 
perfection of the is looked at 
and rewarded hy (lod. Th.-re is a twofold 

that of the workiiian. The perfection of the 
work IS, when the work does so exactly and 
strictly answer the holy law of God, that there 
IS no irregularity in it. The perfection of the 
wor.kman is nothing but inward sincerity and 
uprightness of the heart towards God which 
niay he „ here there are many imperfections 
and d,.r,.cts intermingled. If God accepted 
and rewarded no work hut what was absolutely 
perfect, ,n rc^^pect of ll,e law. this would take 
off the wheels of all endeavours; for our ohe! 
d.ence falls far short of legal pc-rfection in this 
lite, the Adaimc aw making no allowance for 
the weaknesses of fallen man. -But we do 
not stand upon such terms as these are with our 
('OtI. It IS not so much what our works are 
as what our heart is, that God looks at, and 

are perfect and sMvere, we shall endeavour, 
to the utmost ot our power, that our works 
may be perfect according to the strictness of the 



Archbishop Lpighton pleads also I'or the per' 
feetion we iiiainliiin; and, by Calvinistically 
supposing, that |)('ivoverance is necessary to 
Christian perfection, he extols it above Adam's 
paradisiacal perfection. Take his own words 
abridged: — "By obedience Banctification is 
here intimated : it signifies Ijoiii hal)itiial and 
actual obedience, renovation of the heart, and 
conformity to the divine will. The mind is 
illuminated by the Holy Ghost, to know and 
believe the divine will; yea, this faith is the 
great and chief part of this oliedien.ce. Horn. i. 
8. The truth of the doctrine is first impressed 
on the mind, hence flows out i)leasant obedience 
and full" he ilo:'s not say, of sin, but "of 
love. Hence all the affections, and the whole 
body, with its meud)ers, learn to give a willing 
obedience, and submit to God; whereas before, 
they resisted him, being under the standard of 
Satan. This obedience, though imperfect,'" 
when it is measured by the Christless law of 
paradisiacal innocence, "yet has a certain, if 
I may so say, im^)erfeet perfection." It is not 
legally but evangelically perfect. "It is uni- 
versal," or perfect, "three manner of ways: 
1. In the subject. It i,- not in the tongue 
alone, or in the hand, etc., but has its root in 
the heart. '>. In the object. It embraces the 
whole law, etc. It accounts no command 
little which is from (iod. because he is ereat 
and highly esteemed; no command hard, 
though contrary to the flesh, because all things 
are easy to love; there is the same authority 



!"utl"'rih. f n """■', f ""f y '"■«"^'- And this 
uttioritj IS the pihlen chain to all the oorn- 
man,lme,>t. of ,1,, law of IKhtIv p oaehed hy 
St. James, "whioli, if broke in anv link falls 
to pieces 3. In ,hc duration, Te whoe 
man ,s suhjected to fh,. whole law and that 
constantly. Tliat this tJircefold p^Tf^ton of 

„, M '" "'"'■ I'-^"!'" '^•'^i'f-" Archbishon 
Le.ghtons Con.mentary on St. Peter Pa^ 

not^bft b™''""' ?";'""'• "-^ " P™"^ ""«>. could 
not but be a pertcctioni.^t, though, as a Calvin 

i:ts:J^Xd-^l^rr^a i 

ms creature, and its very hapniness, carries its 
f" 1 recon.pense in its own bosom Yeaoll 
titt T'' '",""^ ^«'^^t services e?c it 
and th ° e""- '"''r'' '° ■'"•'^ 'he labour of love 


nit St m "U''"'"-"^ ""' P'""^- «>ouph run 
ninfr still so the motion of love is triilv bo, 

venly, and circular stil, in God;' wSnJ-t 



him, and ending in l,i„,, and so not ending, Lut st,li w,tl,„„, wnu-lnass," etc. " ALr.l- 

n^ a> tl,,. l,,v, ,s, .,, i. ,„.. soul; it is nmde 

t loves," etc. " By the love „f God it is made 
divines one wit!, him,- etc. " X„w thZ'h 
fallen fro„. ,l,is. we „„, „,„i„ i„vi :,/ 7ft 

'at.,!;' ''if"""""'"' ""'' ""■"-"' '" "•"• -'^u' 
nature, u't we are renewed in Clirist, and this 

«av ot tuihUinfj It.- even the wav of faith in 
onr K«lee,,,er, ■• is „oi„,ed out." Selcc Work" 
of A clibisliop Le.ghton, page 4(il. Where has 

;• rM -' ^■"■%"«"''l"'l tl'ix liitfli description 
ot Christian perfection ■•' ^ 

I grant, that llii- |,i„us prdal,. frcuicntlv 

eonfoumis our celcstiai',„Tfcction „f Xv w th 

our perfection of grace? and m 

that account supposes, that the latter is not 

attainable ,n this life. But even then 'e ex 

tiom,ts. Though men." savs he. " fall short 
of he.r aim, yet it is good to ain, hi' tC 

.0 Wh°°' '?."""■'' "'" '''"'■-• 'hough no, ui 
Zt^^ ^: '^'>' """• Thus we o,r<rht to be 
settng the state of perfection in our eve 
resolnn^not to rest content below thaj.i and 



to come a= near it as wo can, even before wc 
eomeaft Phil. iii. 11, ,•>.' This isT a^ 
M one that has s.u-h a h„|H., s.ieli a state in 
view and is still advantiiiK towards it." Il.i.l 
page 184. The niistak.- of the Arehbishop will 
be particularly pointed out where I shall show 

.eiind which lie scTcens the r .i„s of Ins 

tulvinian prejudice. 

% the jireeedin^' (|iio(atioiis and l,v two 

iZnin ■■'"", "r\i""- •''"^'"■''- \^-'>i't'tield n 
Konia ne, which the reader will |l„,l at the end 

eoiraMi,'.:-' '* "'''"""■'' !'"" "'""- ^"'-"'"t 
oiiie, at times, very near the doctrine of C'hris- 

mn perfection; and if they ,lo not cjstan |y 
■ or,H.. It, It IS, we apprehend, chiefly f„r tl e 

lollowinj; reasons: 

1- They generally confound the "Christies, 

o ('b ir""";"," "■'■"' ""■ "-""■K-iicur iv 

f. I ill 1 V .""i • '"'""f ""■ f'"-"'-^^^ "'"not be 
full lied by believers. tli..y conclude that pure 
oli«licm.e to the latter is inipraeticahle. ^ 
^.1 hey confound peccability with sin; the 

pow And"""", "■"'' ""; '"■*""' "^'' "f *''^t 
power. And so long as they suppose that a 

bare natural capacity to sin is eithe 'ori^tnal 
s.n^r^_evil propensity, we do not wondei 

a...V inipeifec.t altaiM,";, '"-,.. L?' ''°'''! ■«;i'»fi«J with 
more confirmed .»,d m .J",! „*,rv'","' '" °°'' "t"" « 
not de.,ir.., nav as « Im , " .i ' ",•■" "'"" yo" ''" 

not p,,.™; i?o„e oV X . ZtTtalii'"''''"' """ ■™" **" 

of it." D«ldrid«e-» Ri»e ^Tp «; ; ' haptT"'''" 



at their Ix-lieviiiK. tlmt miKiiial niii, or evil pro- 
pensitios, must remain ;n our hearts till death 
removes us from this teniptinji world. But 
on what arpiumenl ilo liny fouinl this notion? 
Did not (iod creiitc angels and man peccable? 
Or, in oilier terms, did lie not endue tlieiii with 
a power to sin or not to sin, to disoliev or lo 
obey, as they pleased? Did not the event i-liow 
that (hey had (bis trenieiidoiis power? Mill 
would it not be '• bJasplicinouB " to assiTt, tbist 
• iod created (hem full of original sin, and of 
evil propensities? Ii an adult believer yields 
to temptation, ami falls into sin as our first 
parents did, is it a proof that he never was 
cleansed from inbred Bin? If sinning neces- 
sarily demonstrates that (he heart was alwayf 
teeming with depravity, will it nol follow that 
Adam and Eve were tainted with sin before 
their will began to ileeline from original 
righteousness? Is it not, liowevei, indiibitlible, 
from the nadire of flod from scripdire, and' 
from sad experience, (hat, after having been 
ereatcd in (iod's sinless image, and liolv like- 
ness, our first parents, as well as some angels, 
were drawn away by th(>ir own sel f-cnnecTved 
lust, and Wame evil bv (he poiver of their own 
free agency? Is it reasonable to think, that 
the most holy Christians, so long a.s the day 
of their visitation and probation lasts in this 
tempting wilderness, are in that respect above 
Adam in paradise, and above angels in heaven? 
And may we not conclude, that as Satan and 
Adam insensibly fell into sin, the one from the 



»nly Jul of peccability like Ad.m h ,, i kT^'^ ?" "<" 
."••"■ """"al aiKl rational facultie^' an ''« ''"•'°'' '" •" 
to become an ea.y nrev to et,r„ , .' " ^OMquence flt 
weakne., of their'Sn 'an i^e?";? ".'?"• '.''"""<'> "" 
^upiNClble ,„,! i„,,.jb,e B^;'„'v'^'"P''™''f 'heir con. 
b«g.n per,onall.v to prefer^",, eWl f*"*""'",'' ''" ""y 
may con» dcr tliom as ei-.„„^* n '" "'"■■«' go™). »« 
cent, Lay. ••g^.dou'.lv '^fj,'™ '?, ?^ 8"-oufly iZ' 
»lHer them in the .eedo T.Tlon A,l ™""'' " *" =<"<• 
".tnrally .. children „fi.°th "a rlt^T'.r ""■• ">.m 
If wo consider them in ■• the .eed of ^k "^ "" """^ ' *»•* 
was .promised to Adam and to hi. ^ ,""! """"'n." which 
graciously placed in Vst^te of .1 J*^ f^''^' *" "nd ""ni 
cal salvation. For •• thl fr, '^r''!;"'P'«»i. »nd evangel" 
?" men ,„ j..sti/c„ti™^^"^^l«:'i'rh-h " i- como „C sanctified infancy first A„,,7J ">, "'em, Christ 
•^•ruple to say after our Lord .. Of J..^""''"? "^ "J" "»» 
"'heaven.' Now the kingdom ?f h„ ' "■•"'° '''°?'''>"' 
ners as sinners i but of 1 ttlLTkii '" " ""' <>' 'in- 

through th^freegft: , ""J^ ''^X"" *^'"« innocent 
... turne.1 from their ;i;;s to Chri.'t '"« P"""™'- "■« 



anv trial of Adam's fnithful obedience: and 
Christian perfection comes from Ood our 
Redeemer iind .Siinetificr in the Christian 
church, after ii scveri' Irliil of the ohcdienee of 
faith. Adaniic [ii'rfi-ction mifiht lie lost hy 
doln^ ilespite to the |>rcscrvin); love of (iml diiV 
Creator; and ChristiHii |)erfection may he hwt 
hy d<iin>f ih'spite to the rcdei'iiiiiij; lovi' of (ioil 
our Snyjour. Adainic |HTf.'ctioii exti^nded to 
the >vhole man; his liody was perfe<lly sound 
in all its parts, and his soul in all its powers. 
But Christian |)crfe<ti(Mi extends chiefly to the 
will, which is the capital moral power of the 
soul; leayin); the understandinfr ignorant of 
ten thousand thinjrs, and the liody "dead 
because of sin." 

4. Another capital mistake lies at the root 
of the opposition which our CaKinian brethren 
make apainst Christian perfection. They ini- 
ajiine tliat, iip.Mi nnr principles, |1„. prai'c of an 
adidt Christian is like the liody ol an adult 
man. which can f;ro\y no more. But this con- 
luence flovys from their fancy, ami not from 
our doctrine. We exhort tlie strongest li.- 
hcyers to ">rrow up to Christ In all thino-s-" 
asserting that there Is no holiness, and no hap- 
piness in hcayen. much less upon earth, which 
do not admit of a prowth. except the holiness 
mid the happiness of r,o,l himself; lK< in 
the very nature of fhinjrs, a lielnjj absolutelv 
perfect, and in every s,.ns.. infinlt.'. can never 
have any thlnf; „,hM to him. K„t infinite 
additions can he made to beings every way 



finito, such as glorified saints and holy angels 
^J^Zl' 'I «"; "■'■■, that the eomparison which 

t llT» 1 "^ '" * '"■'■^^ '•' falle-l to grow 

Chr stian. dlhe l,eco„,os a .liscnhodi^d TpirU 

faith" .,,,1 "''■"" "" "'■'■""' faith to 


:\rr TTiM ,l,vi 1 1 "'.'""'""If in heaven. If 

n'^e ,^:^^:,X;'r'' ''''^'^'^ "•""''• - 
phari«,i< ri.kcN wv"; P"-f"''t'"n is the 
srowthof I ,V;';;^ ''''\;' •«<"!> to the 

-ei?nceVY""-""r^^"''^*''^'' ''"fi''^ »>e con- 



drunken heggaT, «h. mposes uijor, 'our char- 
ity bv plaiisihip lios, ,: (hj^ '\.n\ng error a 
sin? A hinnderins aj <: !/■ •■■irv sen, is ynii arse- 
nic for ill' von use ii as aluii,. and poison 

your chilli: l,ut are you a murderer, if you 
ga'-e the fatal dose in love? Suppose 'the 
tem^ T had secretly mixed some of the for- 
bidden fruit with other fruits that Eve had 
lawfully gathered for use: would she have 
sinned if she had inadverlnntlv eaten of it, 
and given a share to her husliand? After hum- 
bly confessing and deploring her undesigned 
error, her secret fault, her accidental offence, 
her involuntary trespass, would she not have 
been as innocent as ever? I go farther still, 
and ask. May not a man who holds many right 
opinions be a perfect lover of the 'worM? 
And, by a parity of reason, may not a man who 
holds many wrong opinions he a perfect lover 
of God? Have not some Calvinists died with 
their hearts overflowing with perfect love, and 
their heads full of the notion that (iod set his 
everlasting, absolute hatred upon mvriails of 
men hefore the foundation of the world? Xav, 
IS it not even possihlc, that a man whose heart 
IS renewed in love should, through mistaken 
humility, or through weakness of underatand- 
ing, oppose the name of " Christian perfection,'' 
when he desires, and perhaps enjoys, the thing' 
Once more: does not St. Paul's rule hold in 
spirituals, as well as in temporals ?—" It is 
accepted according to what a man haUi, and 
not according to what he hath not." Does our 
Lord actually require more of believers than 



t)iey can actually do through his fn'aco? And 
when thoy do it to the best of their power, does 
he not see soine i)erfoction in their work-- 
msifrmficant as those works may be? " Hemove 
this immense heap of stones,"' savs an indulg- 
ent father to his children; "and be diligent 
according to your strength." While the eldest 

f-*fi x5, ,'"""' '■'"'"""'' '•"'■'^■*' t'w voungest, a 
little child, is as cheerfullv Inisv as' any of the 
rest in carrying sand and pebbles. Xow may 
not his childlike obedience be as excellent in 
Its degree, and, of consequence, as acceptable to 
his parent, as the manly obedience of his eldest 
brother? Nay, though he does next to noth- 
ing niay not his endeavours, if they are more 
cordial excite a smile of superior approbation 
m his loving father, who looks at the disposi- 
tion of the heart more than ■! the appearance 
o he work? Had the believers of skrdis cor- 
dially laid out all tlieir talents, would our Lord 
have complained that he did not "find their 
works perfect before God?" Rev. iii. 2 \nd 
wa.s >t not according to this rule of perfection, 
that ( hrist testified, the poor widaw, who had 
given but "two mites," had nevertheless east 
".I!""''"', 1"*",*'"^' f''™»'"-,v tlian all the rich, 
though the^v had cast in much," l^eause, our 

all that she had.-' Now could she give, or 
Hid God require, more than her "all"" And 
when she thus heartily gave her "all," did she 
not do, evangelicallv speaking, a "perfect 
work, according to her dispcnuation and cir- 



^ I REPEAT it. if our pious opponents dpcrv the 
Qoctrme of Christian perfection, it is chieflv 
through misapprehension: it hein? as natural 
lor pious men to reeoinmen.l e.valterl pietv a. 
tor covotflus persons to extol great riehes 
Ann this misappreliension frequentiv sprint's 
from their inattention to the nature 'of Chri'^- 
tian iierfection. To prove it. 1 neerl only 
oppose our delinition of dirisfuin perfeetion 
to the ol).jeetions whieh are mcst eomnionlv 
raised against our doctrine. 
, J ''"^'o"!' 'IfKli-ine of Chr.stian perfection 
leads to pride." Impossilil,.. if Christian per- 
fection IS pcrfi'i-t liuiiiijity. 

ii ^''.V^ '7"^*" '"■'i''"''-'^: I'lit it is onlv to 
tlie state of the vaiiigloricuis plinrisee " 'im- 
possihle. rf our pi-rfcction is perfect huniil- 
itv, It makes us sink- ileeper into the state of 
the hunihle. Justified puhlican. 

HI. "It (ills UK'n with a conceit of tlieir 
own e.xce lence. and makes them say to a weak 
lirother. 'Stand hv. 1 am holier than thou"" 
Impossihle again. We do not preach pharisaic 
but Christian perfection, which consists in per- 



foot, poverty of spirit, imd in that perfect 
'•chanty" which " vaiintcth not itself, honours 
all men, anil hears with Ih,. infirmities of the 

IV. " It sets repenlann^ aside." Impoi- 
sihle; for it is pi'rfc l repentance. 

V. "It will make us slight Christ." More 
and more im|iri)halile. IIow can perfect faith 
in Christ make us slight Christ? Could it be 
more absurd to say, that the perfect love «f 
Ood will make us despise God? 

VI. " Jt will supersede the use of mortifica- 
tion and watohl'iilness; for, if sin is dead, what 
need have we to niortifv it md to watch ai^ainst 
it ?■' " 

This objection has some plausibilitv: I shall 
therefore answer it various ways:— 1.' If Adam, 
in his stale of paradisiacal perfection, needed 
perfect watchfulness and perfect iiiortificition, 
how imicli nioi'c do we need them, who find 
"the tree of knowledge of good and evil" 
planted, not only in the midst of our gardens, 
but in the midst of our houses, markets and' 
churches? 3. When we are delivered from 
sin, are we delivered from peccability and 
tciu|ifation? When the inward man of' sin is 
dmid, is tlio devil dead? is the corruption that 
18 m the world destroyed ? and have we not 
still our five senses to '' keep with all diligence," 
as well as our "hearts," that the tempter may 
not enter inio us, or that we may not enter 
into his temptations? Lastly: Jesus Christ, 
as son of Mary, was a perfect man. But how 


was he kept so to Hi,, end? Was it not bv 
"kei'pin- Ins niniiUi will, a hriclle, wliile th'e 
ungodly wn.s in his si;;hl." and hy f,nardin;r all 
Ins senses with |irrrecl assiduitv, that the 
wicked one niif,'ht not touch liini to his hurt' 
And it Christ our licad kept liis liiiman per- 
fection only throuj;h waUhfulness anil constant 
self-denial, is it not ahsunl to suppose, tliat hU 
perfect members can ki-ep their pertcction with- 
out treading in Ills steps? 

\ II. Another ohjection is ur^'cd which runs 
Ihiis:— 'lour doctrine of perfection makes it 
needless tor perfect Christians to sav the Lord-s 
J.rayer. For it (io,l ' vouchsafes' to keeii us 
this day without sin,' we shall have no need to 
pray at night that God would ' forgive us our 
trespasses, as we forgive them that tresiiass 
against us. " 

We answer: 1. Though a perfect Christian 
does not trespass vohintarilv. and hreak tlie 
law of love: y,.t lie daily breaks the law of 
-Vdamic perfection, through the imperfection 
of his bodily and mental ])owers: and he has 
frequently a deeper sense of these involuntary 
trespasses than many weak believers have of 
uieir voluntary breaches of the moral law 2 
AltJiough a perfect Cliristian has a witn.^ss 
that his sins are now forgiven in the court of 
his conscience, yet he knows " tho terrors of 
the Lord: he hastens to meet the awful dav 
of t,od; he waits for the appearance of ou'r 
Lord Jesus Christ in the character of a rh'ht- 
eous Judge; he keeps an eve to the awfullri- 



Imi.wI, h,.f„r.. wliKli 1,0 ,n„st soon bo justifiod 
or f.o„,|,,n„,,| l,v ,,i, „,„„|,. ,,^, .^ ,„„^^,„^, 
hat MS f,„„l juslili.Mtio,, is not v,.t c.„,„o; and 
t herclore lie would think hiniselr a monster of 
|.tu,nd,ty and ,,ri,l.., if. with an eve to his abso- 

ution ,n the peat day. he sen 1 saving to 

til.' end/.f h,s 1,1'e. " For.dve us our trespasses." 
•f. lie IS surroun<led with sinners, who daily 
trespass against bin,," and whom he is daily 
hound to ..,0,.,,,,.-. „„, his praying that he 
mm he lorgiven now. and in the great dav "as 
he org,ves oth,.rs," bin. that he may 
foifei l,,s panlon. and binds him more and 
more to the perb.rmanee of the important duty 
ot lorg,v,ng his enemies. And 4. His eharit'v 
s so ardent, that it melts him, as it were, into 
tlie eommon mass of mankiml. Bowing him- 
self, therefore, under the enormous load of all 
the wilfnl trespasses whieli his fellow-mortals, 
and partieularly bis relatives and bis brethren 
daily oominit against (iod, lie says, with a fer- 
vour that iinperfeet Christians' seldom feel 
forgive lis our trespasses," etc. "We are' 
heartily sorry for our misdoings, (my own. and 
those 01 iny lellow-sinners,) the remembmnee 
ot thorn IS grievous iiido us, the burden of them 
^ intolerable." Xor ,lo we doubt but when 
the spirit of mourning leads a numerous assem- 
bly of suppheants into the vale of humiliation 
he person who puts the shoulder of faith most 
leadily to the eommon hnrden of sin, and 
heaves the most powerfully, in order to roll the 
enormous load into the Redeemer's grave is 


the most perfect penitent, the most exact ob- 
server of tlie apostolic precept, " Bear ye one 
another's biirflens, and so fullil the law r,f 
( hrist ;■' and, of consequence, we do not scrup.e 
to say, that sucli a jierson is the most iierfci t 
Christian in the whole assenililv. 

yin. Our opponents produce another i)lau- 
sible objection, which runs thus:— "It is 
plain from your account of Christian perfec- 
tion, that adult believers arc free from sin 
their hearts hein^r purified bv jicrfcct faith,' 
and filled with perfect love. '.Vow, sin is that 
which humbles us, and drives us to Christ; 
and therefore, if we were free from indwelling 
sin we should a most jiowerful incentive 
to humility, which is the greatest ornament of 
a true Christian."' 

We aiiMver: Sin never humbled anv soul. 
Who has more sin than Satan y And 'who is 
prouder? Did sin make our first parents 
humble? If it did not, whv do our brethren 
suppose that its nature is altered for the 
better? Who was humbler than (Jhrist'-' But 
was he indebted to sin for his liumilitv' Do 
we not see dai'v that the more sinful men are, 
the prouder they are also ? Did ifr. Hill never 
observe, that the holier a believer is, the hum- 
bler he shows himself? And what is holiness, 
but the reverse of sin? If sin is necessary to 
make us humble, and to keep us near Christ 
does It not follow, that glorified saints, whom 
all Acknowledge to he sinless, are all proud 
despisers of Christ? If humilitv is obedience, 



and if sin is (lisoljodicnce, is it not as absurd to 
say, that sin will make us liunililc, — that is, 
olx'dient, — a.-! it is to allirni. that rfl)ollion will 
malct' us loyal, and adultery chaste? Sec wc 
not sin enoujjh, when we look ten or twenty 
years l>aek, to huinl)le us to the dust for ever, 
if sin can do it? Need we ]ileail for any more 
of it in our hearts or lives? If the sins of our 
youth do not hunihle us, am the sins of our 
old age likely to do it? If we contend for the 
life of the man of sin, that he inay suhdue our 
])ride, do we not take a lartre stride after those 
who say, '" Let us sin, that grace may abound; 
let us continue full of indwellini; sin, that 
humility may increase?" What i^, after all, 
the evangelical method of getting humility? 
Is it not to look at Christ in the manger, in 
Gethsemane. or on the cross? to consider him 
when he washes his disciples' feet? and obe- 
diently to listen to liini when ho says, " Ijcarn 
of me to be meek and lowly in heart ?" Where 
does the gospel plead the cause of the Barabbas 
and the thieves within? Where does it say, 
that they may indeed be nailed to the cross, 
and have their legs broken, but that their life 
must be left whole within them, lest we should 
be proud of their death ? Lastly : what is 
indwelling sin but indwelling pride? At 
least, is not inbred pride one of the chief 
ingredients of indwelling sin? And how can 
pride be productive of humility? Can a ser- 
pent beget a dove? And will not men gather 



{H'apcs fi'oiii tlioriis. sixmiT tliiiii liuniilitv of 
heart from Imiij^liliiicss of spirit? 

IX. 'I'lic straii;;v niislaki' wliii li 1 dctoct 
would not 1k> so |ircval<'iit aiiion^' our brctlireii, 
if thoy wiTf not ■Icc'ivd liy tlu; plausibility 
of tho folldwinj; nr;.runuMit: — " Whon believers 
are humbled for a tiiin};, they are humbled by 
it. But believers are humbled for sin; and 
therefore they are Inunbled by sin." 

The flaw of this arp;ument is in the first pro- 
position. We reudily i;rant. that penib'nls are 
iuimliled for sin : or, in other terms, that they 
hundily repent of sin: but we deny that tliey 
are hundded by sin. To show the al)surdity of 
the whole arfrument, I need only produce a 
sophism exactly parallel : " When ]>eoi)le are 
blooded for a thing, they are blooded by it. 
But people are somi'times blcMuled for a cold; 
and therefore jieople ari' sometimes l)looded by 
a cold." 

X. " We do not a.s.sert, that all perfection is 
imaginary: our meaninj; is. that all Christian 
perfection is in Christ ; and that we are perfect 
in his person, and n' in our own." 

Answeu, — If you mean by " our being per- 
fect only in Christ," that we can attain to 
Christian perfeition no other way than by being 
perfectly grafted in him, the true vine; and by 
deriving, like vigorous branches, the perfect 
sap of his perfect righteousness, to enable us to 
bring forth fruit unto perfection; we are 
entirely agreed. For we perpetually assert, 
that nothing but " Christ in ua tho hope of 



gloo," nclhinK I'l.t "Christ .IwrlliriK in our 

sin, and |),.rl..,t us in lovo." 
■„,"';•"■'"■'■ '"'"''■ "'1™'"'''!. tI'Mt Christian 
tuit. (I,al an,l -loun.js n.s in Chri., „v 

;;;";'-"-rn:>,,.,^,,ri„i,,,,i, li,,, ,,;'_- 

SImui,! .1,,,.,. „.i>o „s,. thru, insinuate by 

p .. I,' IT- !'"" r "'"'' ""'• ™""'" I' 

God's I, I'l, "1 "■"' l'"'^"""' ""if" to 
Gods lioliness, l„.,,u,s,. Christ is tliu- perfect 

feet m him. just ^s , ,: „ty fr.elmklers, entirely 

n tlie knijriits o( the shire wiio represent them 
m paruunent; ,,s the siek in a hospital ar^ 
P'Tleetlv healthy in ,1„. physieian tlmt live 

''■m IMS attendanee; as the blind man^en 
JO.VH perfect sijjht in Ciirist, ,vhen he saw 
vvalk,n« nu.„ like ,„ovin.r tree^; as thefilthT 

'rh.r;eir? '"■"■^' '■'™" i" °"^ i-druew 

«oras, 1 «,||, i,e thou elean ;" or as hunerv 
Lazarus «-as perfectly fed in the person of the 

inis, 1 sa\, he your meaning, we are in eon 

tTinTd' n'Th" M?"''"" "• f°' *■'« ^--- -" 
tamed in the following queries: 


1. If iM'lii'ViTs aro perfect lieeiiiise Chrisl is 

porf(Tt f(ir II why i|<Ms the a|M.stle evh.iil 

tlieiii to "pi (III III perfeelKiny" 

a. If all (iiir |ierfeili(ni is inliiM-eiit ill Christ 
IS it niit stniiij.'e that St. I'aiil shmilil exlmrl 
us " to perfift hulincss in the fear of (Jod," hy 
" cleaiisiii); niirselves fnini all lillhiness cif ih'e 
flfsh and spirit?" Did ii„t Christ perlVet his 
(iwn iKiliiiess? anil will his persnnal saiulilv 
1h' iinperfeel till we have eleansed niirselves 
from all delileiiieiit ? 

3. If Christ is (lerfiHt for us, wliv does St. 
James .say, " Let patieiiee have her perfeii 
work, that ye may lie perfect?" Is Christ's 
perfection suapeiided upon the perfect work of 
our patience? 

4. Tpon the scli. whicli 1 opjiose, what 

does St. I'cter mean when he savs. " .\fter ve 
have suffered a while, the Lord make vou per- 
fect?" What ha.s luir siitreriiijr awhile to do 
with Christ's perfection? Was not Christ 
"made jierfect tliroii);h " his own " sulfer- 
ings ?" 

5. If helievcrs were perfe<t in Christ's per- 
son, they would all he equally perfect. But is 
this the case? Does not St. ifohn talk of some 
who are perfected, and of others who are '• not 
yet made perfect, in love?" Besides, the 
apostle e.\hort8 us to be perfect, not in'anti- 
nomian notions, but " in all the will of Uod," 
and " in every good work ;" and common sense 
dictates, that there is some ililference betweta 
our good works and the person of Christ." 



'•• l)<«'» not ,M.r l.,r,i l,i,„,,.lf Mm^v. that his 
l"' nKl„,.„u«i>,.,* «il| |,v „„ ,,.,„„/ ^ 

'"' ""1 Inul |„r wl,„s,. Irnit nrwr .'row. to 
u"J- pn-f,.,n,,,,. ,,,, i.uko viii. H) - ,„v Father 

^H'tS,:,!:^' ""'""^ - i-"n.." 

7. In the m.lur.. ,.f Ihiiijjs, rati Christ's per- 

.r,„n HU,,,,y th. „„nl „f that p^rf^Xon 

"I'l.h he calls „s t,,;- Is ,|„.r.. ,m a „,„re 

.•Hsrn lial .l,ir,.,vn.... l,..(«-,.,.n Chrisfs ,,..rf... o" 

"f the held.' l„.|«v..n th,. |,,.rr,.,ti(,n „f a soar- 
iiiK I'aKl.; an,i that „f a .r.vping insect '•' If 
"<>r I,„r,l ,s the head of the ehureh, and we 
e ineimiers. ,s it not ahsiird to supi)o8c that 
n« I«.rfeetio„ l,eeo,„es „s i„ ev.Tv reLlt ' 
Were I aMow,.! to carry on a scriptural metal 
phor, I would ask. Is not the p,.rf,rtion of the 
head very diirer-mt to that of th.. han.l? And 
(lo we not tiike a.lvanla^e of the credulity of 
tlie simple when we make them helieve that 
an impemtent adulter,.r and murderer is per- 
ect m Chnst? or. if you please, that a crooked 
lejr and cloven toot are perfectlv handsome, 
face?"'^' ^'lo-how helong to a beautiful 

?'.^^ n"', '"""♦"te this a little more. Does 
not the RcleemerV personal perfection consist 
in his heing God and man in one p,.rson • in 
his being "eternally begotten" by the Father 


fls tho "Son of {',nf\-:' nnil '• iitih,.-ottpn " in 
limp liv n fnthiT. m Ih,. •• Son of ninn ;" in hit 
having " (jiv.^n liis lif,. » mnsoni for nil;" in 
hi» liiivin^r •• (liken it up H>;,iin;" iiml his 
"utanilinK i" Hio nii.l»t of th. ttifonc iiMo to 
snv.. to the nttcrniost nil thiil i.iino unto Oorl 
throii^rl, i,i,„i" c.iisi,!,.,- this, canilicl liolinvor, 
and say if any man or nnjjol can hci-ntly liopn 
that such an incoiniiiiinicHhlc p'rfcction can 
ever fall to his share. 

f>. As tho IJodcomcr's pcrsonnl perfection 
cannot suit the redeemed, no more can the per- 
sonal perfection of the ivdei-nieil he found in 
the Hcdcenier, A heliever's perfection consists 
in such a de;;ree of faiili as works hv perfect 
love. Anil does not tliis lii^di dejrree' of faith 
ehiefly imply. (I.) rninterrupted self-dilli- 
flcnce, self-denial, sclf-des|i,iir:' ('>.) A hem I 
felt, ccjiselpss recourse to the hlood, merits and 
riKhtoonsness of Christ? And, CI.) A p'rate- 
ful love to him '■ hecause he lirst loved us,'' and 
fervent chanty towards nil nuinkind for his 
eako? ThrH' things these, which, in the very 
11"' 111, . r tilings, eithiT cannot he in the Snv- 
i".r- .1 I,;', or cannot possihiv he in him in the 
8H111C inniiiicr in which thev must he in 
bel levers, 

10. Is not the doctrine of our hcing perfect 
in Christ's person hifj with mischief? Docs 
it not open a refuf;e of lies to the loosest 
ranters in tlie land? Are there none who sav 
We arc perfect in Christ's person: in him we 
have perfect chastity and honesty, perfect tern- 



perance and meekness; and we should be guilty 
of phansair. msolenoe if we patched his per- 
feehon w,(h the filthy rags W our Jrso^nal 
holme...?-' And has not this doctrine TdTrec 
endency to set godliness asi,le, and to coun- 
tenance gross antinomianism '^ '" to coun- 

trinf'i'" y*"^" "'" ^^"■'^ l"-f'"'''''d the doc- 
trine of perfection, did he not do it in such a 
•nanner as to demonstrate that our perfectln 
must he personal? Did he ever sav.^'If thou 
wilt be perfect, only believe that T, m perfect 
for thee ? ' On the contrary, did he not dSre 

rn/rf .'«"'' ^, ^''^''^- ^"'l «-''«t thou halt." 
(part with all that stands in thy way.) "and 

agaiV "no '" !,'n ?J "' P''*-*-"? A°d 
agam. Do g„od to them that hate you, that 
K may be the children of your Father who is 
.n heaven: for he sendeth rain on the l^ and 
on the unjurt, etc. '• IV ye therefore ^^ feet 
r™,. "%>:»»'• T'-'Hi.T wlio is /n heavenTs pcr- 

tW t),„V"' '■ "',"'"'"'' "■'"■''« «M not see, 
that the perfeclioM which Christ preaches is a 
perfection of holy dispositions, produ Hve o^ 
holy actions i„ all his followers?' and t at of 
conse,|„ence. it is a personal perf vt on as 
much luherent in ns. ami yet as much derived 
fro n h,m and dependent upon him, as the per 
fection of our bodily health? the hief diC 
ence consisting m this, that the perfection of 

the God of nature, whereas our Christian ^r- 



-." \ 


We shall now turn to the teaching of the 
apostles. And first, St. Peter. It is he who 
says: As he who has called voii is holv, so 
be ye holy m all manner of "conversation:" 
_, beemg you have purified your souls," etc 
iove one another with a pure heart fer- 

T^I{\ ,?"'' "'^^* "^ "" ««">Ple, that ye 
should follow his steps; who did no sin"- 
who bare our sins, that we, being dead to sin 
should live to righteou-sness:" "Forasmuch 
then as Christ hath suffered for us in the fle'ih 
arm yourselves with the same mind : for he 

• The God of all grace," etc., " after that 
w j'"™,^"''^'''^''! a«'hilo, make you perfect." 
t 1,1 ^"'" aRain-^t ""r doctrine, is it 
probable that he wnuM thus have excited 
believers to attain ix.rfection ; wishing it them 
as we .-,sh our flocks " the peace of God which 
passes all understanding?" 

If that apostle pleads not for the necessarv 

indwelling of sin in his first epistle, doth he 

do it m the second? Is it where he says, that 

exceeding great and precious promises are 




Sf f" "f; ''"'t f.V these we might he partakers 
of the divme nature, having escaped the pollu- 
tion that 18 in the world through lust'"' Is 
there indwelling sin in 1l,e divine nature > 
Ana can those people whose lieart is still full 
of sin and indwelling corruption, he said to 
have escaped tho pollution that is in the 
world through lust?" Might not a man whose 
lungs are still full of dangerous ulcere be said 
with as much propriety, to have escaped the 
misery that is in the world through consump- 
tion? Is it where St. Peter describes Chris- 
tian perfection, and exhorts believers to attain 
It or to rise higher in it, by adding with "all 
diligence,-to faith, virtue; to virtue, know- 
edge, temperance, patience, godliness, bro- 
therly kindness, and charity," the key of the 
arch and the bond of perfection? Is it where 
he states the difference between fallen believers 
weak believers, and perfect Christians; hint- 
ing, that the first lack these things, that is. 
Christian graces; that these things are in the 
second; and that they abound in' the third' 
Or IS it where he bids us " be diligent, that we 
may be found of God without spot and blame- 
less? For my part, I do not see h -e the 
shadow of a plea for the root of every evil in 
he heart of bclie;ers till they die, any more 
than for the fruit of adulterv, murder and 
incest m their life till they go hence. 

But what principally strikes us in St. Peter 
IS that although he was naturally led by his 
subject to speak of the necessary indwelling of 



sin in our hearts during the term of life, if 
that doctrine had been true; yet he does not 
80 much as drop a hint about it. The design 
of his first epistle is undoubtedly to confirm 
believers under the iiery trials which their 
faith meets with. "You are kept," says he, 
"by the power of God through" obedient 
" faith unto salvation, wherein ye greatly 
rejoice, though now for a season, if need be, 
ye are in heaviness through manifold tempta- 
tions." What a fair opportunity had Peter 
to say here, without an "if need be,' "You 
must be in heaviness, not only through mani- 
fold temptations, but also through the remain- 
ing corruptions of your hearts; the Canaanites 
and the wild bea.sts must still dwell in the 
land, to be goads in your sides and thorns in 
your eyes, or you would grow proud and care- 
less; your heart-leprosy must cleave to you, as 
Gehazi's leprosy cleaved to him. Death radi- 
cally cured him, and nothing but death can 
radically cure you. Till then your heads must 
remain full of imputed righteousness, and your 
hearts full of indwelling sin." But, happily 
for the honour of Christianity, this antinomian, 
this impure gospel has not the least counten- 
ance from St. Peter; and he cuts up the very 
root of it where he saya, " Who shall harm you, 
if you be followers of that which is good?" 
" Commit the keeping of your souls to God in 
well-doing," the very reverse of sinning. 
"You are his daughters," (the daughters of 
him to whom God said, " Walk before me, and 



chapter, he shows himself a bold asserte. ™f 
chnstian perfectio,, ! « Let patience "says he 

feet and entire, wanting nothing." He spS 

same is a perfect man." Nor is it diffir.„it ?! 
demonstrate, from his second chapter that 
established believers, or perfect Chrhtians 
keep the royal, "perfect law of liberty "and 

If Mr. Wesley had written an epistle to 
antinomian believers, to make them go on to 
Chris lan perfection, could he have expressed 
himself in a stronger manner than St Es 



iloos i„ the following pacsagos? " (inuk'c not 
one against aiiotlier, lirctl'rcn, lest vo lie eon- 
tloninod," or (larnnod. Jatiies v. I)" " Snn\ 
iiot evil one of anotlier, brethren. lie that 
judgeth his hrotlu-r judfrotli tile huv: hut if 
iiou judge the law, thou art not a doer of the 
law but a judge. Tliere is one Lawgiver, who 
IS able to save and to destniy ^' those believers 
who keep or break his ro.val law. James iv. 

' ?■ '/T'- "" •'■^' '■""'■' "'« ™yai law 

aerordi,,^ to the scripture, Thou shalt love thy 
neighbour as thyself, ye lio well: liut "' if ve 
do not fulfil it, "if ye have respeet to persons 
yi; commit sin. For whosoever shall keep the 
whole law, and yet offend." that is. commit sin, 
in one point, he is guiltv of all," etc " So 
speak ye, and so do. as they tliat shall he judged 
by the law of liberty." James ii. S, etc 

What follows demonstrates that fallen be- 
lievers, if they do not repent ami rise to the 
state of Christian perfection, will be condemned 
for one sin St. James properly instances in 
the sin of uncliaritableness, jiccausc it is 
directly contrary to our Lord's new command- 
ment of loving one another as he has loved us • 
and because charity is the fulfilling of the 
royal law, and the bond of perfection. " Can 
faith save liini?" (the uncharitable believer) 
says St James. " If a brother or sister be naked 
and destitute of daily food, and one of vou »' 
(believers) '"say, Ke vc warmed and filled- 
notwithstanding ye give them not those things' 
which are needful to the body; what doth it 




prohf? Ivw.„«„fai(l,, if i, ,„.„, „„t works" 
and, of c„ns,.,|u,.,u.o, ll„. fall,.,, l„.li,.v„ r 

11 ono X of the rinvll- f i '"" '' 

ami ".in ;, h * ' "'' '"' """"iitl''tli sin. 

pmect.on, and t„ dcniolish tlie doctrine of 

flmstian imiiorlVftion,, wJiich is all one «-i 1 

"utmomianism. '" 

Shonlil it be oliioeterl ttinf " a^ ti,- 
CIirisf-iTi, v,„r J':^'"'.' 'Hat at this rate no 

rllj I .'?■ '' "'■'f'' "11 ''^ .has attained 

Cmstmn perfection- we reply, that all Chds 
tian believers are safe ,vho either stand in t 
or press after it: and if they do neiHer «c 
are read.v to prove that they rank amonrfall „ 
'ehevcrs, and are in as inuninent daLer o° 
being epewed out of Christ's mouth aslhe Lo 

episrtrjh, uV'- '[;" ™-''%-VZ 

epistle to the, the second epistle of 

I- ^ ,; T^ ""■■ "■■*' "f Sf- .Tohn and let 
him doubt of it. if he can ' 

'jl^lf^'l^-"^ "'"* "^*- •^"""■^ himself sav.s, 
In many things we offend all;' and that this 


one savin;; abiinrlantly proves tliat lio was a 
stroii^j iniporrectionist;" 1 beg leave to involve 
my lioDourea opponent in the following ili- 
lemnm: Are the oflfoners, of wliieh St. James 
speaks, involuntary? or arc. ihcy voluntary? 
It Jlr. Hill says, "They are inTOluntary;" I 
answer, J'licn they are not pi'ojier breaches of 
the law of liberty," wliich St, James preached : 
Iw'uise tliat law curses us for no involuntarv 
oljenees: and tliereforo sueli offences,— like 
St. ] auls reproving of the liigli priest more 
sharp y than h(. would have- done had ho known 
what high dignity his unjust judge was invested 
with,— such olTences, I say, are not sins accord- 
ing to the royal and evangeliral law of our 
lYelclmedek; and therefore they do not prove 
that all believers remain full of" indwelling sin 
till death. If Mr. Hill replies, that "the many 
offences of wliich St. James speaks are volun- 
tary offences, and therefore real breaches of 
the law of liberty;' I answer, that this gen- 
uine sense of the words, taken in connexion 
with the context, confirms our doctrine of 
(-hristian ))erfcction, and our opposition to 
anhnomianism: and I prove it thus:— 

Tli(. text and context run thus: " Mv breth- 
ivn, be not many maslers;" (that is, lord it not 
onceover another;) "knowing that we" who do 
so stiall receive tlie greater condemnation " 
or damnation, it we do not learn humility:— 
I say 'we," becaiLse 1 would not have you 
think that Ood, our Judge, is a respecter of 
persons, and will spare an apostle who breaks 



till' law of liberty," and docs not repent, any 
more than ho would spare you; for, if I repre- 
sented (,od as a partial Judge, Judas's greater 
eondeiiinalion wdulil prove me mistaken. And 
J insist tlie nion. ujK)n this awful doetrine, 
I'ei^use •• in many thin-s we offend all," espe- 
eially "in w. d," till we are made perfeet in 
m-e m that '■ love " which " is the fuKillinK of 
llie law, and eiialdes us lo "keep our tongue 
as It were with a hridle" all the day long, "if 
It IS asked by what means F ean show that this 
IS really St. .lames "s meaning, 1 reply, by the 
plain rule of divinity and criticism, which bids 
us iike the beginning of a verse in connection 
with the end; and if we do this here, we find 
the doctrine of Christian perfection in this 
very te.xt, thus: " We shall receive the greater 
damnation" if we do not repent and cease to 
«■ many masters; "for in many things we," 
Irom time to time, " olfend all."' especially by 
our words, till we are perfecied in love. " If 
any man offend not in word, the same is" 
(what each of ns should be) "a perfect man, 
and able, also "to bridle his whole body" 
James in, ], 2. So certain, therefore, as there 
are men able to bridle their tongue, and their 
whole body, there are men "perfect in the 
liody,"— perfect before death, according to the 
doctrine contained in the controverted passan-e 
of St. James. " 

1 ",?'.','■ ?^- '^'""''* ■'">■* "'»"' "J"''" spii-'t that 

(Iwelleth in ns lusteth to envy.' James iv. 5." 

I reply, 1. It is usual for modest teachers to 



rank themselves with tlie persons of whom they 
siiy sonietliini; disagreeable; and this they do 
to take awuy the harsliness of their doctrine, 
and to make way for the severity of their 
charges. Tims Peter writes : " The time past 
of our life may sultice us to have wrought the 
will of the gentiles, when we walked in las- 
civiousness, lusts, excess of wine, revellings, 
I)an(|ueting8 and abominalile idolatries;" though 
it is evident that I'eter, a poor, industrious, 
godly Jew, never " walked in abominable idol- 
atries, working the will of the gentiles." Now, 
the same delicacy of charity wliich made St. 
Peter rank himself with heathens, who walked 
in drunkenness, whoredom, and gross idolatry, 
makes St. James rank himself with the carnal 
Christians who arc possessed by an envious 

2. Nay, St. James himself, using the same 
figure of speech, says, " The tongue is an un- 
ruly evil, full of deadly poison," etc., " there- 
with curse we men, who are made after the 
similitude of God." But would it be reason- 
able to infer from these words, that his tongue 
was still full of deadly poison, and that he 
therewith continue<! to curse bis neighbour? 
Therefore, all that is implied in his words 
about envy is, that, till we are made perfect in 
the charity which " cnvieth not, and is not 
puffed up, the spirit that is in us lusteth to 
envy " and prid(>. .\nd that we, who have not 
yet attained Christian perfection, need not be 
always envious and proud, is evident from the 



1°%,'?'" >","' '""■• J" 'i' :""i.a^ 

vre of «nur! ■■'•• *" I"''''' '"■" '"f« the 8cr- 

vice of solintlianism is as rash an attomDt aa to 
™l h,s epistlo an "epistle of stra ™';orth° 
of being Poniniittod to the flames. ^ 





Iklnff ,•"'"'"'■"''•"'•'"'' "" ""■• opponents' 

sent, for I'ctor nn,l J«,ncs did not nloa.l more 
s n.nuously for tl,.. pIorio.B liberty of God' 
children tl,a„ S( Paul. Xay, ho /rofessod , 
ha>e attained .t. an.l addressed fathers in 

together witli himself '"We speak wisdom'' 
says he " then, that are perfect/' ' Cor 

mild'"' Phi," •inr"'"''''*''^' '"'■'"' 

waf tn t^ ^''"v '","7 *',"" ^'"■''''i''" perfection 
was to be confined to the apostolic order; for 
I'o wanted all believers to be like him in this 

Cormthmns to "perfect holiness in the fear 
of God," 2 Cor. vii. 1; to "be perfect," 2 
.^ ti,'"'- ^'' ■".?" P'^'-f'-^'ly joined ioRether 
,hem the perfect or "more excellent way/' 

Pod " ^"- ^\ "",'"''' ""-^ Kphosians, that 
Rod "gave pastors for the perfecting of the 
«amts. t.ll all come in (he unity of the aith 
unto a perfect man. unto the measure of the 



sluturp of tho fiiliu'ss of Christ. " Kph. iv. 11- 
l:i. Ill' •• taught fvcry riiiin," utc, " Hint Iw 
iiiiKlit prcM'iit vvvry iniiii pcrriit in Christ 
.l<wiiK." Col. i. w. II,. wanlcil tliu Coloa- 
snins fully (o '• put on clmritv, whiili is tho 
lionil of piTfcction." Iluil they niij; " sdiiid 
piTfoct iiiiil coiiipluto in all tl'io will of (Jod." 
<'.)1. iii. II; iv. n. II,. v.. Ml! hav.. "th,3 imiM 
of (io,l to I,,. p,.rf,vl. ('., -oii^-hlv furnislml to 
every gooil w,)rk." l> Tim. iii. 17. ]Io cxeitiMl 
his loiiviTts "will. till. r they iliil cat. ilrink, or 
ihi any thin;; i-lsi-, to ,l,i all 'to Ihi' ^'lorv of (loil, 
anil in tlic nanu- of tho Lonl .Ii.sus ; ' rejoicing 
even-. 1-1', praying without wasing, ami in 
I'ViTy thing giving thanks:" that is, h,. excitoil 
'I em to walk aeeording to the .strietest rules of 
I'hristian pi'rfection. Ifo hlameil the Hehrews 
for being still sueli "as have iiecil of milk, and 
not of strong moat;" ohsorving, that "strong 
meat" [eari rfAtio,,-]" hebngeth to them thai 
are perfect, even to them who hv reiuson of 
use," or experience, "have their" spiritual 
"senses exercised to di.seern holh good and 
evil." ir,.b. V. 12, etc. lie liegnn tlie next 
chapior hy exhorting them to "go on unto per- 
fection ;'" intimating, thai, if thev do not. they 
may inson.sildy "fall away," " piit tlie Son of 
Cod to open shame," ami "not b,. r,.newed 
again to roiienfanco." And he concludes the 
whole epistle by a |iathetic wish, that " the 
(iod of peace would make tbein perfect in every 
good work to do bis will." Hence it ajipears, 
that it would not be unrea.sonable to set 



St. I'anl upon '• cnicifying C'lirist nfrcsli," than 
to iniikc hliii iitlmk Clirisfs wfll-kiinwii ilm- 
trini': " lli' yo." innriilly " l'<'il'wt," mTiirilin« 
to .voiir narrow cuimcity "ul liounili'il ])OWer, 
'■ I'VcM as your licavrnly i'.illii'r is" morally 
•■ |M'rf('(t " in liis inlinilc nutun; and IwinullcsK 
(o)illii'a(l. Matt. V. IS. 

Tlioy will |irol)alily atli'rnpt to sot all those 
scripliircs aside liy sayiii;;, that iiotliinj: niii be 
more alisnnl. than to re|ircs('nt I'aiil as a pcr- 
I'rclioiiiHl. Iicianse he says himself. '• Not as 
thons'i I liail already attained, or were already 
perfect. ■' riiil. iii. 1'.'. Hut sorue remark* 
upon the dill'erent sorts of perfeetion, and upon 
the peculiar perfe<tion which the apostle said 
he had not vet attained, will .'asilv solve this 

They are too well acipuiintcil with divinity 
not to know, that ahsolute perlection belongs 
to (lod alone; and that Christ him.self. with 
respect to his Innuanily, fell and still falls short 
of infinite perfection. Omniscience, and a 
wisdom admittinj; of no growth, are essential 
to ahsolute perfeetion; hut the man Christ was 
not omniscient ; for he did not know the day 
of judirruent: nor was his wisdom infinite"; 
for he fjri'W in wisdom. Xay, his happiness is 
not yet absolute; for it daily increases as ho 
sees his ,s(K'd, anil is more ami nmre satisfied. 
Ood alone is supremely perfect: all beinfrs are 
imperfect when they are compared to him: 
and tho\if;h all his works were ))erfect in their 
places; yet, as he gava them different degrees 



of pcrfecfion, thoy wliidi h.ive inferior den-rocs 
ol goodness may he saiil to bo iinperfeiM: in 
comparison of them whieli are endued witli 
superior dejrrees of cxcellenpe. Thus arch- 
angels are perfect as arelianc-els, Init imperfect 
in cmnparison of Jesus Clirist. Angels are 
perfect as angels, hut inii)crreet in con?parison 
of archangels. Enoch, Klijah, aiul the saints 
who arose with our Lord, arc perfect as glori- 
hed saints; and. in comparison of them the 
departed "spirits of just men made perfect" 
continue in a state of imperfection; for the 
risen saints arc glorified in body and soul, hut 
he mouldered bodies of departed .saints, not 
having yet felt the power of Chrisfs resur- 
rection, are still under the power of corrup- 
tion. Imperfect as St. Paul and St. John are 
now, in comparison of Kiioch, Elijali, and the 
twenty-four elders so often mentioned by St. 
John, yet tliey are far more perfect than when 
they were pressed down bv a cori-uptible body, 
under which thoy "groaned being burdened '••' 
for the disembodied "spirits of just men made 

!•"'. ;^, •'"■'■ "'"'■'' '"■'■*'''••' "^■"' *'ie most per- 
fect Chnstians who are vet in a "body dead 
because of sin." And a,s among rich men 
.some are richer than others, ne as amon-r tall 
men some are taller than others; so anion.' 
perfect Christians some ar(. more perfect than 

According to the gradation which bclon.'s 
to all tlic works of fiod, and according to the 
doctrine of the dispensations of divine grace 



tlic least, perfect of all perfect Christians is 
more |)erfcTt tliaii the most perfect Jew, yoji, 
(liaii John llie ]!aptist, wliose d' 

linked together Judaism and 


to speak tlu^ language of Our Lord, " he that 


tlic" Christ! 

• kingdom of God. 

IS great.T than John," though John himself 
was '• the greatest liorn of a woman '' under 
any preceding dispensation. By the sanu; rule, 
he that is perfect under tlu^ Jewish dispensa- 
tion is more perfect than he that is only perfect 
according to the dispensation of the gentiles. 

1'he standard of these different perfections 
is fixed in the scriptures. To "fear God, and 
work righteousness," that is. to do to others 
as we would he done hy, fron ilie principle of 
God's fear, is the standard of a gentile's per- 
fection. Tlie standard of a Jew's perfection, 
with respect to morality, may ho seen in Deut. 
.xxvii. 14-2(!, and in I'salm xv. ; and with 
respect to devotion, it is fixed in Psalm exix. 
The whole of this perfection is thus summed 
np by Mieah : " Israel, what does the Lord 
thy God req\iire of thee, but to do justice, to 
love mercy, and to walk humbly with thv 

The perfection of infant Christianity, which 
is called in the scriptures " the baptism of 
John." is thus described by John and by Christ: 
"He that bath two coats, let him impart to 
him that hath none," etc. " Tf thou wilt be 
perfect, sell what thou hast, give to the poor, 
and follow me." " If any man come to me, 




iiiul liatc not •' (that is, is not williiijr, for r 
sake, to leave) "his fnthcT and niothor, 1 
Hifi. and oliildron, his l)rothcrs anil sisto 
nd Ins own life also, lie cannot he inv d 
Villi 11-1,,..-.-.-..., — ,1, . . . . -^ 



■liosoever does not bear 1 

:ms cross, and 

coino alter me, cannot be my disciple" 

AVith respect to adult, perfect Christianity 
Which IS consequent upon the baptism of the 
Holy Ghost, administered bv Christ himself 
Its perfection is described in' the sermon upon 
Ihe mount, in 1 Cor, viii andHTJirnfe 
[•arts oi the epistles where the apostles exhort 
believers to walk agreeably to tlie glorious lib- 
(erty of God's children. 

I The perfection of disembodied spirits is thus 
described by " a voice from heaven :" •• Blessed 
are the dead who die in tlie Lord: oven so, 
Mith the Spirit, for they rest from their 
abours, (not from their sins, this thev did 
before death,) "and their works follow them" 
.\nd the complete i.erfection of glorified saints 
IS thus described by St. John and St. Paul: 
Ihev- shall live and reign with Christ in a 
city wherein there is no temple; for the Lord 
(.od almighty and the I,anil) are the temple of 
It: and the city bath no need of the sun to 
shine in it ; for the glorv of God enlightens it 
and the Lamb is the light thereof. ,\nd there 
sha be no curse: but the throne of God and 
of the Lamb shall be in it, and his s,.rvant« 
shall serve him, and thev shall see bis face- 
and bis name shall be on their foreheads: and 
they shall reign for ever and ever," in glorified 



bmlips. "For (his corruptible" body "shall 

put, oil 

, -, and tliis mortal .-.,„,i j,,,^ 
on imiiiortality." "It is sown in dishonour, 
it IS raised in jjlory: it is sown in weakness, 
it is raised in power: it is sown a natural body, 
it is raised a spiritual bodv. As is the liea- 
venly" Adam, "such are thoy also that arc 
heavenly: and as we have borne tke image of 
the earthy, we shall also bear the ima<te of the 
heavenly: for flesh and blood cannot inherit 
the l<inf;dom of God;" but the spiritual, that 
IS, the glorified, body shall inherit the heavenly 

1. Scripture and experience do not support 
our doctrine of the difTerence of perfections 
less than reason and philosophv. We read, 
Gen. vi. 9, that "Noah was a just man, and 
perfect in his generation." We road also. Job 
i. 1, that " there was a man in the land of Uz, 
whose name was Job, and that man was per- 
fect." Now, whatever the perfection of Noah 
and Job consisted in, it is evident that it was 
not Jewish perfection; for the perfection of 
Judaism reciuires the sacrament of circum- 
cision, and Mr. Hill will hardly say, that men 
were circumcised in the land of Uz, and before 
the flood. Hence I conclude, that Noah and 
Job had attained (he perfection of gentilism, 
and not that of Judaism. 

Again : " Mark the iierfect man," says David. 
" for his end is peace." No doubt ho spake this 
of the perfect Jew; and such were, T think, 
Moses, Samuel, and Daniel: if Mr. Hill will 

I I 



not allow it, I produce Simeon and Anna, or 
Zaoharias and Elizabeth, "w}io were both 
righteous before God, walking in ill the com- 
mandmentg and ordinances of God blameless." 
Luke i. C. Now these excellent Jews were not 
jHTfect according to the dispensation of John 
the Baptist; for water baptism was not less 
essential ty a jicrfcct disciple of John, than 
circumcision was to a perfect disciple of Moses, 
and they, or some of thcin, probably died long 
before John opened liis dispensiition by preach- 
ing the baptism of repentJance." 

Once more : John the Baptist was undoubt- 
edly [)crfect awording to his own dispensation; 
his penitential severity, his great reputation for 
lioliness, and the high encomium which our 
Lord passed upon him, naturally lead us to 
conchide it. But that he was not a perfect 
Christian is evident from the following con- 
siderations: — Our Lord said that "the least 
in the " Christian " kingdom rif God," should 
1)0 " greater than John." 2. John himself con-l 
fessed the imperfection of his baptism or dis- 
pensation, in comparison of the perfection of' 
Christ's baptism and spiritual dispensation. 
" I have need to be baptized of thee," said he 
to Christ, "and comest thou to me?" And to 
his disciples he said, " I indeed baptize you with 
water; but he," "the Lamb of God," "shall 
baptize you with the Holy Ghost and with 
fire." 3. John was beheaded before Christ 
was crucified ; and the outpouring of the 
Spirit, the baptism of the Holy Ghost, did not \ 



l)ej;in till after Christ's ascension; the apostle 
St. John liavin<r particularly mentioned that 
'■ the Holy Cihiist was not yet given," or that 
the full dispensation of the Sjjiril wa.s not yet 
opened, " hecause Jesus was not yet glorified,"' 
John vii. ,'!!); an important ohservation this, ( 
which is contirnied hy Christ's own words to i 
liis disciples, John xvi. T : "I (ell you the I 
truth; It is exjx'dient feu- you that 1 go away: 
for if I go not away, the Comforter will not I 
come unto you;" the full dispensation of the 
Holy (ihost sliall not he opened; hut if I 
depart, I will send him to you." Agreoahly to 
this, "he commanded them that they should 
not depart from .lenisalni, liut wait for the 
promi.'ie of the Kather,"' that is, the promised 
Spirit, "whicli," siiys he, "ye have heard of, 
me; for John truly baptized with water, hutl 
ye shall l)e baptized with the Holy Ghost not 
many days hence." And when they had been! 
thus ba])tizcd. they began to preach the full 
baptism of Christ, which has two branches, 
the baptism of water, and the baptism of the 
Spirit, or of celestial fire. Therefore, when 
the penitent Ji'ws asked, "Men and brethren, 
what shall we do?'' I'cter answi-red, "Be bap- 
tized every one of you in the name of Jemis, and ye shall receive the gift of tlie Holy 
(ihost; for tlie promise" of it "is unto you. 
and to your children, and to all that are afar 
off; even as many as the Lord our Ctod shall 
call " to the perfection of the Christian dispen- 
sation. " And we are witnesses of these 



inga: and so is also the Ifoly (ilmst whom 
Oo, ' Since ho .lav of Ponteeost, -hath JiZ 

to them that olicv I 


levers. Company Acts 

7 him," that is, t„ ohedient 

witli .John 

vii. 'ill. 

and V. 

From the preceding reasons we coneliule, 
hat the ease of .fohn Ihe Rapfist was as sinKU- 

noinTi'^i!- "^ ^^"^'"' Jf"^"^ !<'">«■ •T.«hna,Tnd 
poined hun out as the man who was to lead 
«e Israel, es the land of pron.ise; l,„t 
Moses died hefore ,7osh»a open.'d the wav 
Thus Moses saw the good land ; he was not far 
from the typical kinRdom of 0„d, hut he did 

ZJ r7 '"/" '\ ^" ^'^^ ■"""""' 'he Baptist 
knew Chnst, and pointed him „„t as the won- 
de^fu person who was to introduce helievers 
into the spiritual kingdom of God. But John 
was beheaded before Christ glorified opened lii^ 
peculiar kingdom. Thus John saw the kin- 
riom of heaven; he was not far from it, hut yet 
he did not enter into it. He died a "just 
man made perfect" according to "his own 
incomplete" dispensation, but not according to 
the dispensation of Christ and his Spirit 
This was the Baptist's grief, not his guilt' 
for he earnestly desired to be baptized of Christ 
with the Holy Ghost; but "the Holy Ghost 
was not yet piven " in the Christian measure. 
The gift of the Spirit" was rather "dis- 
tilled as a dew, than " poured out " as a 
shower; "because Jesus was not yet glorified." 
But now, that he is "ascended up on hin-h to " 
receiye that unspeakable "gift for men" in its 


I Illness; n. 

|» lli;i( -'111 

promise of tlio Kiitlirr' 

'ilpiililc. if we rcsl; «.,tlsf!n,l,*". 

iimnifi-slntions of ( 

^'^ resl, satisfio,! with tlio info 

wc arc 

til.. 1 

i"i|'tisrn of Jnlii 

mill uc not in 

i-i<liiMli. tllo |ii„„,], 

!^|)irit. wliicl, lieloni' i 

'•_o,;-to infnnl n„•istianlt^ 

iki' iiiiinnor, if « 

II iinclii-isli.iiijik 

I'oak evil of ,„.rfp,.t CliHst 

f tlio Ifolv (!1 

o rot 11 I'll : 

"oi-ks anil (iniviil 



Iiosi, II ml 

Kcntile sees (Jo.l 




iiiaiii festal ion of In- 

wan tin >; 

'"<! in liLs 
a mnr< 


Inpss. lie si^rhs, " «1 

cxislonoo ami 

A perfect .Jew anlenll 
■■ Messiah." anil •• Kni 
lis;" iinil hi 
"ii" Jioavens 

i*liiili 1 find him? 

I.V expects hia coniiii 

roans, "O that th, 

ciple of John hel 

ami conip down!" 

'Ooil witl 
111 woiilclst reiii 

lioves, that the ^\, 

perfect fl 

1 Hie llesh, am] pravs "'o I 

(akost away tl 
kiiifiilom to ' 

lie sins of the 

a waitins 

»:itli the Ifolv ("host 

tlio Spirit." And 

'iiiiil) of Ood, th.. 
world, restore th 
Israelite; baptize 


'less fmin blessed 

perfect Christ ia 

experience, thai h 

me "witl 
ins can wit 


foot, he justly acknowledges himself "hnper 



!ni ■' ill kiiiin'l('(!^'(' in coii 

jllorifiod sniiils 


• \\'(- 1< 

iiparisoii of [M'rfnotly- 

'l)ut H-iiril tliiit whicl 

:iii)w liiit ill part. 

llii'n that Hliiili Is in part sliall lie il 

Ki.r now «■,■ set- tliroiiiVJi a glass ijarkiy ;-'Tmt' 

" »■<• ''li'ill lii-op tlirs<. ilarl( veils of fl,.sl 


KM'lVct is conic, 


anil lilooil. anil lie doll 

niptililo lioilic 

licil Willi ci'lestial 


ing (ioil witlioiit (I 
si'c him I'acc (o fae 

•K. «■(• shall l)|. capahli' of lieholii 

anil tl 

1 Cor. 

'ii'ii " «o shall I 
viii. n, ntp. Fi 

thoiijrh " wo are now the sons of fjoij if ,!(,(., 
not yet appear wlmt we sliiill he: l,„t wo know, 
Ihat when he shall appear, wo shall ho like him • 
lor we shall see him as lie is." 1 John iii 'i 

It is of thi.s final perfeetinj; of the .^ainlVin 
the (lay of the resurrection that llio apostlol 
writes to tlio^^s whore he savS: " 'I'lTiV 
air, hiiiing <'l)taiiial_A^a»»l„jn4J,jjt Umim^li 
fait h, receive il not the proniisi." whii-li relates 
Tollie fnll porfo':TKin ^TTTuTJirst ; "(loil jiav- 
ing providod some hotter tliinfr for ns " (Chris- 
tians), " that they " (the .rewisli .saints) " with- 1 
out ns shoulrl not I.e made perfect;" that is 
that we should all he porteoled in crlorv to- 
setlior. "For we shall all he clianfred in a 
moment, in the twinklinjr of an oyo, I't the 
last trump: for the trumpet shall sound, and 
tho dead shall lie rai.sed incorruptible and we" 
who shall have died, or shall then ho found 
living in a state of initial perfection, "shall 
'"> changed." " ' ' — " 




Nor does it follow from thence, that all glo 




mil fiiiiii-iice hero the n ' 

l>r. Wall 
lliat jud 


'asonnlil(' sontiniput of 

'l"if,'b' chireivnt 111 deirrees 

it, lliav 1)1' I 

"i-'linj; to the (liiri 

I'l-eiil caiiairity (if spirits; 

'1"|1 y.'t all may l,e perfei-t, aii.l fiVe fro 
liLl ilclects. J)o(.» not ' 

in ein- 

« I , , '" I"' '■«i»ai 

Maker upon Hie ri.lg,. of a e„it,i 

lie sparrow praise its 

Its iiativt 

vanees, in li,.r jli^,iit ., 

sparrow, as (he i'IoikIh 

f,'«, chi 

rping in 

l"'feet,on.^ An,l vet the lark ad 
ler ili.iiht and soiij;, as far above the 

Snrelv :, ' ' '"''' "'"'''' ""•' I'OUSetop. 

to superior jiowers and serviees. Tile wordf 
perfeehon' does not always iniply^iah^^^ 

and make, and inelination 
ililferent sizes of capaeitv 
f-'oniis, and a dilferent d'e> 
for the same delif.dits: th 

yet there may be 
even in the same 
rec of prejiaration 
■refore, tluin^di all 

1"; spirits of llie just wore uniform in" he" 
natures and pl..asures, an,l all perfeet; yJonl 

n die!?,'; ".'■', '"■■■"""' " '^ "••'^« capaeious 3 
n I eetual blessings, and better prepared for 
ifin. So when ^■essels of various size are 

.'"riit'r"*" '''"'"r ""■>"' "'^■^'' ^vill be a 

Xi v"™"'" "'V'l"'""'ly of the liquid 

I, h they receive; though all might be full 

. to l.riii, am all made of the richest metal " 

\\a tts on the Ifappiness of .Separate Sp irilT 

(raving thus proved, both by reason and 
«fipture, that there are various sort" and 



'^rrwi. of porloetion ; and that 

(x'l'fiTt iiivnrdini; tii ||i, 
1,'nu'e lie 

a man 

may be 

vt't pcrf,.,.-t 
iJivinu fjlor 

.• „„ |- iWHsation of divine 

.;."'■.,"'""'.""■','''"'.«%''' ho ia not 

mortal l>i 

aiviinlinjr |„ il.e ,|i, 
liiih will take pli 

re-iirreL^lioii : l,, 

;"iius .-hall know tl 

111;; IS easiiT tlii:ii to r 

provcil this, 1 

ipcusation of 

_ aie when our 

power of (Jhrisfa 

say, noth- 

"iK'ile St. Paul 

hi.nsHf wl,.„ ],;. .,|,,ak, i„ jhe «a,„e"chapter 

.\a ptiloct. J.or when ho savs "Let u, ndf 
,nany as are perfect, he .thus nnni;.," e 2'ak1 
of (,an perlWtion, that is, of t ,e „,aturU J 
<>f sni.e a.ul holiness, whiel, ,,,,, Jn * 

-■nedwin, eorr„p,,.,lJfle^rt. Mo 'l^tlvj 
;>n;lor he full dispensation of the gi;"" 

■'a "or n'^ ;■' '"1 ''•;'■'■'•*•""" «' « -nSe 
. "crown o "/ '"",;■'■"""■' "" ^--tl'. and for 

ad sa d " Tif ■■'; r'" '"'r""' '^''^t "« 'f he 
fl,f„T ' , '■""-'' ^ "'" ''<•"' to sin, and ner- 
f« e,l ,n love; thou;,d, ' I live not, hut Ch st( 
I'Noth ,n n,e;- yet I am not satisfied with mv 
present perfection, I want to he perfec" /ik^ I 
I . i tl ■ '"'" ,","* ^''"■''' to have suffered ( 
1 rvv- ?'l "'"' "'"' ''•> "'"'''• "'to Ws 
l« ne,fe,, 1 "-"'Ir- '"' ^ ^^""t- '" short, to' 

n of 7 m" "'f "■■'""• "'^ ''"» "« "' l"ve. I 
annot. I wdl not rest, till I end n,v ra.'e of 

S ",?•! t'""' '""'' ^""'' '^'^ f'-'ll-vs p ot 
an fi ill 7k"'^'' "V,"'" 'S^o'ninious tree I 
am filled with a nohle arubition of dying a 


iiiaitvr for lii',,,. i • 

'"•"v.'nb- |it.rf,.,.tio^, T "III r,,,c.n ,„,,, for my 
^''"" '-« '•Hisnl a ;, '*''^""«" t" which I 

;"P". '.I.ln'ur i,^, ;!,,{. r;tP"^fV' will, I ' 
"'<■ lonlevt. The v, r,l','"f "''^ "consider 
l'^«"io St l-a,,'^ ,"?'■' ;:''"'■>' ""mediately 

I'.v perfect snireri,,., ■ 'vL, '"' '"'"'I'ation 

"'"' 'i.e feiiou. ,,':;' ."V;; ^''^"""--^'ioi. 

:""*■ oo,„f„r,„al.|e unto his " '""'V'l^'*-' being 

perfection of the h, man nlf ''"''' '^ "■« f"" 
/'"-•t in (he lirV n^ "/•'-''.''"'' s«^ 're a 
"I'ich martyrs will '''"';. "' ""' J"'*, in 


"t 'lien, that «ere hehoa hvlT ., ""' *''" *""'' 
• '■•■"^ and f„r tl„. won ' ■ '^^;"' ,"A" ^^""'•«« "f 
; '".V lived and .i,;: ' "'■'"''" «tc.. "an.l 
I'Kmsand ve,,,-. It,7 T, , ""' /^f "« Christ a 
"■;t -vain „n„i the 1 , ' m ."^ ""^ '''""1 "^«i 

""<! i."l.v is he that at , n ''!'"": '°"- «'^''«-J 
reotion." „ev. xv 1 e ' '" l'" "«^ «-' ^esur- 

-ertheJ. „rofJ:ed"^hif;.rinrittt7d": 



|«Tf..,trn,i of Chrislinn faith w,.rkinK I'V Inve 
'Ins ,s ,.v„..|.t f,„,„ (I,,. w„r,|.. that rolh'.w the 
n„Urm..rtHl t.vl: "This o,,,- thir.R I .l., ■• 

111.. liiKh niMinKof (J,„| i„ (Hiri^, .,,.„„/. ^^^j,,,, 
i« my ..o.nplHe Klorifhntion in Itravon. " Ix-t 
us thcn^lciro, as nmii.v ns nrr pcrfi.ct. " in faith 
and lovP <• ho thus niin.h..!.- |„.t us pross after 
(Mir p.'rf,Ttinn of sutrciin^s hcrp, and of glory 
l"'r.'nft.T; a hodily p.Tf.ction this, which thi. 
;.|M,«tl« doscrih™ thus at the on.) of the chapter: 
(W J^ ^or the Saviour, the Wl .TesuB, 
t hrist, Hho shall ihan^'e our vile hody, that it 
>uay he fashion,.! like unto his Rlorious l)ody ' 
aeeorilin^r to the workin. wh.Tehy he is ahle to 
subdue all things unto himself." Phil, iii 20 
^1. Henee It appears, if we are not strangely 
mistaken that it is not less ahsurd to oppose 
our doctrine of Christian perfeetion from 
I nil. ill., than to oppose thi> divinity of Christ 
fron, the first chapter of S,-. .lohn's sospel. 

I shall poneliide remarks upon the vari- 
ous sorts of perfection, hy an observation which 
may help Mr. Hill to understand how St. Paul 
could he perfect in love, when he profes.sed that 
lie was not perfect, either in glory, knowledge 
or sulTerings. * ' 

Had not our Lord been perfect in love from 
a child, he would have broken the two great 
comniandnients "on which hang all the law 
and the prophets." But " in him was no sin :" 
therefore he was perfect in love ; though his 
love permitted of an increase, as well as his wis- ■/ 


""t P"rf.H-t,.,i i„ suiFo,.,-,,,, „^, 7, ,;, .';;■ '"■ ;>•'•: 

tx'tnci.ii (lio t«„ tl,,„, ""'' ''"piicK 

"hoMi are nil (h L " 7"""' '"'" ''V 

Ml-Hn,,.,;,;,,^ ,„„,.';;'!«,';»■"«« Son. 



■ words, 


, .,..i._, . will u 

lonj; as «■(■ (Ivvcll 

ill Imdics of 

tt-e eannot li,.lp brcakin 


fy. at li.ast, from ( 

"111 lusts. 


As this ol)ioi'( 

inio to time, liv 

Iff flu. laiv of liber- 

iiiiiinsncralilc, i( 

it a fourfold ansH 

JPi'lioii passes 

Jiiay iiol |,|. amiss k 

■infill intor- 
anionjf tli,.,,, 

1. St. I"„ 
fallen flalal 

wrote flKso words to the 

ians: to tl 


hriJ" !ir' '^'"^^ thJ -lui^ 


liem he said, " So that ye 

was a good reason why they eould not 




Klfe''?'',"":'''"^ desire 

bewitched •' by the flesh, ; 
ers who led fhe,,, from the 

to the weaknesses of 

to ilo. They were 
anil liy carnal teach 

the lett 

power or tlie Spirit 
the letter 

' Judaisn., 

self to the Philinn/:,^'r ■"'' '"" ''"""" °^ '""'-" 
strain? Did ho P'?"', ? " T^ different 
tilings thromh Ohrk/ L"''l'''' ^ ^•''° do all 
■Xnd ennZf '^ Christ who strengtheneth me'-' 

perfect Christians ,„ .^ f 1 neither be 

nor w Ih (hefl.^Ii- r.r t„ , " '™ ^P'"' 

iiga list the Soirit ,,,1 1 ii I ■ "'*^'' '"'"'de 
tiesh, neither of th' • ^''T' "Sainsl the 

scriptural preiriises ' When ,[^ ""^ 

2- It .8 as unscriptural to judge of the 



power and lil)orh- of estalilislicd bolii'vors by the 
])owpr and lilxTtv of tlic (iiihiliiiiis, iis it is un- 
ri' In judj;o of ilio iihcrlv of a free 
nation Ipy llic servitude of a luilf-enslaved 
people; or of the sirengtii of a vi^iorons eliild 
li.v tile weakness of an lialt-foniied eiiihrvo. 
I found tliis reiiiarii, (1.) lj|),m (iai. v. ], »)i,"re 
Ihr aposth' iiidireellv reproves his .ludai/in'r, 
wraiif,'liiif,' converts, Sw heiiijr fallcMi 
"tlie lilierty wlierewith Christ liath made iis 
free," and for lining " entaiifrled afjain with the 
yoke of bondajie." And (•.'.) Tjion (ial. iv. 
1!»: "My little ehihlren. of whom I travail 
in birth ajjain unlij Chrii^t be formed in you." 
The dawn of day is not iimre dilfiM-ent from 
the meridian li};ht, than the iinjierfect state de- 
scribed in this verse is ditfereiit from the per- 
fect state described in (be fcdlnwin;; limw. 
which are descriptive of the ailiill ('hri>iian:- 
"1 ain criicilied with Christ: nevertheless 1 
live; yet not I, but Christ livetb in me: and 
the lib' which I now live in Ihe tie>li I li^e iiv 
the faith of the Son of (!od." (,'al. ii. -H), 

S. The sense which is commonly lived upon 
the text proiliiceil by our opponents is entirely 
overliirned by Ihe conlcxi : read the iireccdinj; 
verse, and you will liiid a glorious.^rli loiv- 
dilional, promise of ;lii> libcrlv which we plead 
for: "Tliis ! siy. Walk in the Spiril and ye 
shall not fnl/i! .bi." sinful "lust of th, Hefb';"' 
that is, far from barbourinjf eilhor outward or 
inward sin. ye shall, with my.-elf and n^ many 
u," are perfect, steadily kcrp your "boily under" 


;I.'l''- J'.*: • '■'' ."^■'^^'•.Vtl'inK '• »,>irit,,ally-„,ind«l,-' 
wliicll "IS lilr nnd pc.i,.,.." 

4 W,. sl,„ul,l ,„-o,„,-ly ,listi„^n,is), l„.tw,.,.„ 
(ho lawful „n,l tho s,„l„l Insls or cl,.sir,.s of tl.o 
n.'sh. lo .IcsHv 10 |„ .Irink, In si,.,.,,, ,„ 
marry, to |o .h„„ pa.n at propor lim..s 

.in,l ,n a prop,.r „,a, ,., i, „„ ,j„. ,,,„,,, |,,^,^ 

yr ,l,.s,r,.s an; not ,.,.mrary to ll„. law of lil„>rtv. 

"r ,or,l l,„ns,.lr prop,.rK ,M,lnl;;o,l ,„ost of 

llirso prop,.n,<i(i,.s of ||„, ij^i,, ,vith„«t 

',',■"■-'"■- ''. il"' ii>niia,.,ilat,. Lariil, of t;,,,! 

,■'''•'■ " ''^- """ '■"'■ '■iHin-h r,.,,,,,,,.. „.. i„o„r 
"ipnsn, to r,.„oun,.,. only '-tl,,. sinful l„sts of 

.'"'"'-"■ ''.-^ '••"•'"I "I'P-'lltos. I shonl ,;ia,I 

l'>rrs,,mpl: to r.-. ruit my stron-tl, ),v on,. lionr-R 
s .-p. or hv .„ o„n,-,. of foo,!. as well as l,v a 
«o,Kl n,j,l,t s sl,.,.p. or a «oo,| ni.-al : l,„t ll„. 

-sh l,a,.,„|,„,|, |,„„.„, ,,„^.„^j j,_^ ^^^ 

lliat iM thrso and in a tl,«„san,l sn.-l, instano,.s 

f .annol ,lo t!„. (|„„irs that I wo„l,l." B„t 

■lo 1 ,o„,m.t sin wli,.„ I „„. ,„v l„„|v ao,.onlin.' 

"; ",' "'''"■':•„ ^■"■^•' "■ I »•<■'•'■ ".-^ ^tro„,riv soir 

'■>U;\ nn lawfully io i„,|„|.,. ,i„. |,„,f„, „,,.„,,jt,., 
I'f III., tl.^li as Chrisi was to turn s,,„„.s into 
'"■"'■ »h..n l„. f..|t k,.,.„ liuni-,T i„ ih,. wil,l,.r- 
M.S.. an,l ,1 I a.^ sironjriy resist,^,! ilio t.-nipfn- 
",""• "'""I'' ""' ""I, a louiplalion ,n,.r,.a... tl.p 
fllory of my victory. ratli..r llian tl„. numt,.r of 
rny s,us? fs It ri-ht in our opjx.n.nts 1.. 

'.f tho wonls '• ll,.sl, •■ an,! -hi..!." ,„ ,nnk,. tl* 
.snnpl,. l„.l„.vo, that s- long as we have huuM 



nc-li Mhmit „s. nriil li„,li|v lusls „r ni)pclito» 
"illiin lis. our licMils iTiust ncossarilv mnain 
lin.gnant uilli sinfi,! lusts, ami wp shall " havn 
inr,„„„.ral,lu lusts," ,,s ..ay.s an imporfcctionist. 
"iiiHii I sliall sdim mention. '■ sivarniin^' aliout, 
"nr hoart?" llors not this doctrine put a 
worm at th.- root of Thristian lilnu-tv. while it 
n«urisli,.s antinoniian frocdoui.-a fVoodoin to 
sin. even to adulfcrv and nmrdiM-. without coas- 
inir ffl 111. sinless and iii-rfcrt in Christ ' 

5. Two linos after St. I'auf.c supposed plea 
r^H- t he neees-s'iry .•onlinuan,-e of indwollini; sin 
in believers 111,, apostle l,e;ri,i, „ l„nj, pnumera- 
lon of the works of the flesh, of whieh " .ays 
lie. ■■ I h'll vou liefore. as I have also told voii in 
iinie |«st, that Ihey" (the fallen believers) 
H-hn do such thin-s." or admit in flieir hearts 
-iieii lufrt.s ».« " liatred. varianee. strife, or envv- 

l""^-„ ■'/'"*" ""' '"'"'"f ""' kinS'lom of 
l.ort: wher^a* " il,ey (I,.,t ,,„, Cliri.sfs " (they 
that "are 1..^ |,y ll.r Spirit of (iod ;" for in 
lanis a<-,Y)iinf, „n|y sueli are Chrisfs that 
IS. proiierly lM.lon>.r to riirisfs spiritual dispen- 
sation :. see R„m. v,i, !t. 10 '-haveerueiliedlhe 
llesli Kitli lis «ffeeti<His and lusts." f!al v 24 
Vow t(v>se spirit,;;,! lielievers " ean do all ih'in'.s 
ihrough Cliri.i. ^nd. a, , ..rdin^lv. the apostle 
"l>s.rve<. tliat, far from hearing tjie fruit of the 
flesh lliev iK-ar " the fruit of the Spirit," whieh 
is love, joy, peaee, lonft-sufl'erinp, ijentleness 
.goodness, faithfulness, meekn'.ss. temperanre " 
—the whole elusler of inherent graees whieh 
makes up Christian perr,.,tion. And then he 


'" -il- V. 1, IS not onlv flntiv mnlnrv l„ t J 

"Tift™ n„i V 17- H Spirit,' ho had 

" oontmuo m th.i,- h,„l o„„rso of lifo For f 
''■'"""^ ""'"'■" '"^'-i'y t" iTonfc the law of 



Christ, m long as we arc iti tlio hody? Art 
Ihou not tlip very man wlio gavest via to under- 
stand, that we ' lanniit do wliat we " slioiUd and 
' would ■ do, heeaiisie ' the Hesli,' whi<'h we ean- 
no( possildy |mrt v, ilh liel'ore death, ' lusteth 
against tlie Spirit?" And is not absolute 
necessity the best excuse in the world?" 

7. Should they a«k, " What is, then, the gen- 
uine meaning of (lul. v. 1~?" we reply, that 
when we consider that verse in tlie light of the 
context, we do not doulit hut the sense of it is 
fairly expressed in the following lines: "The 
flesh and the Spirit are (wo contrary princij)les. 
' 'I'hey that are in," or ' walk after, the flesh can- 
not please dod." And ye are undouhtedlv in the 
flesh, and walk after (he flesh, whih' 'ye bite and 
di'vour one another. This 1 s)iy. tlien. Walk 
in the Spirit; he led hy the Spirit; and ve 
shall not fulfil the hist of the flesh." as ye now 
do. ' For the flesh lusteth against the 
Spirit,' and prevails in all carnal people: 
' and (hi' Spirit lusteth against the ilesli,' 
and )irevails in all spiritual people; 'and 
tlie«e (wii,' far from nestling together, 
as antinoinian teachers make you be- 
lieve, 'are contrary to each other.' They are 
irreconcilable enemies: so that as obedient, 
spiritual believers, while ihey are led by (lie 
Spirit, cannot do what they would do if they 
wiTc Ic'd by the flesh: ye bewitched, carnal, dis- 
obedient (iahitians. wjio are led by the fli-sh. 
cannot do what ye would do if ye wiTe led bv 
the Spirit, and what ye liave still some de- 


sire to do, so far as ye have not yet absolutely 

.^our liberty return to your duty; change your forsake tho carnal mind! let ' ChTlsne 

>e fulfil the law of Christ/ and it shall no 

IT T' ""r """; "',"", V^" '"" "f Moses binds 
>ou. For I ^e i... I„l by the Spirit, ve are 
not under ,|„. -nir^. ■ cf the law ;' e are "enual- 

nLl"r ':""'l''">'>ation of the law of 

I nrisr. {tiv. v. IC. 

fl J' "*ll!"'''' ';'"" 0Pl"'"»^t- «av. that by " the 
flesh tV ..r:.l.«tan,i not o«ly " the body," Z 

tns-'wt," 7'"™' '^^'"^- "PI'««'«^- ""d "verl 
t.L. ar.- neeessHrily e.xcited in the soul, 

n conse„n,.nce of ,ts intimate union with the 
body; an,i 'The hodv of sin" must needs 
live and „„,. with ihe h,„lv which our sp ruT 

lodv we a«e nnavoidabi,- tried bv a variety of 
tuations, -,8«s,ons. melinations. aversions/and 
nnrmities. wh„., „„rden us. hinder u. from 

to M.ffer and ooca«,on our doin- or feelinir 
what «. shoui, ,. „,H in some respects n"t "to" 

Ihat'airrb/' 7 «-s»ivelv wren, to conclude, 
lliiif all these biirdens. infirmities, appetites 
!ia«s,nns, and aversion., am those sinful' work- 
."frs of onr >.orr«p, ua^ur., ^-hich a e Tme- 

I'Tb TV .^■'•« Z"^'^-" You cannot cont^c 
a whole day in deep prostration of body and 




soul, nor porliiips one hour upon your kiln's; 
vour stonuich iuvoluntarilv riws nt llio sight, of 
some food which soriii- porsoiis ostcom (lelicionx- 
vour strcufrth l;iils in outwiinl works; your 
■"pints are fxhiinstcd; yon faint or sh^ep wlicn 
others are active ,. ■. 1 toil; you nccl the spirit- 
ual and bodily ..-^rdinls which others can ad- 
minister; perl' !.,t, also you are altlicled witii ,]k. 

ajrreeaWe sen. ■ ions in tl uUvnrd :„an 

through the natiural necessary plav of tlu' various 
springs which belong to flesh and hbK,d • v,,,,,- 
just grief vents itself in tears; vour zeal for (iod 
IS attended with a proper angi'r at sin- nay 
misapplying what the apostle savs of the carnkl 
man under the law, you may declare with great 
truth. The" extensive "good I would, I do 
not; and the" aeeidental "evil I would not. 
that I do:' I would convert even- sinner re- 
lieve every distressed object, and daily visit 
everv siek bed in the kingdom ; hut I cannot 
do It. I would never try the patience of my 
friends, never stir up the envy of my rivals 
never excite the malice of mv enemie-': but 1 
oannot help doing this undesigned evil a. often 
as I strongly exert myself in the dischiir^e of 
my dnty. 

If you say, "All these things, or most of 
them, are quite inconsistent with the perfection 
you contend for," I ask. Upon this footing, was 
not our Tx)rd himself imiM-rfect? Did his bod- 
ily strength never fail in agonizing prayer or 
in intense labor? Pid his animal spirits ever 
move with the same sprightliness ? Do we not 


iiiailo in Hi,. i;i. ,. . • " ">• «iis 

■ mail 

in tl] 

III ill 

"f siiifiii flosli,-' and 

"..St 1;:'* =''-"'™".."":;: .;;.;; 

.1 ."in to f(.,.i 111,.,,,? i^ j, 

Ih ii 

IiIckmI V 

>" i';;l"l«.^ tin.M, in an ,.,,„,,i,, 
l'""-^ A<ra,n: ,li,| nnl h 
"n.fiiral, i,i„,„,,„t „|,| 
I nil ' ' ■ 

'lln'r a virdi,. lotallv tn 1 V ''^ " '"" 

'iniliilm.ii '■.:."" '"".■ "' ilut.v? „r „oi 

c'.«siv(' manner on (|,at 
'IS lioly ll,.sh Ipslil'v a 

not I 

jranl,.,, :• 


'"•"■""I'lnol ,vl„.„ ' , . ^'"^^''"■"Pl'i'-i'vii 
"ftl>,.I>lians,.,.s 1. ,.,'^ ";':;'-'",' t^'h-^-'Mw 

I'ilate, the rag. of ,'^ ''';'■'"'• ""^ f"''^s"f 
^ "l tile .lowisli „|„i,p , , 




when lie prnvcil that the liittiT ciip miRht pass 
frnni him, if it were |M)8sil>l(', iliil ho not iimni- 
fpst II rosifrnril ilcsiri! to cwiipi' pnin anil Blmnir? 
If rvcrv such il.'siri' is indwi'ilinj; sin. or llir 
flc8h Binfiilly histin;.' njtninst the Spirit, did he 
not po ilinin}.'h llic sinful I'onflirt ns wi'll ns 
thnv whom nc cnll " [iiTfvct men" in Christ ? 
iinil, conM-iiiionlly, iliil hi> not full nt onuo froTii 
moilintorial. Ailamic, and Christian pcrfoetion; 
indwi'llini; sin hcin); ('(pially inronMistrnt with 
all lliosc porfi'i'tions ? What triio holicvor docs 
not shiiddiT at the Naro supposition? And if 
our sinless I^ird felt tho wcaUnoss of thi' flesh 
Imrniles-ily liistinj; a;:iiinst the williniiness of 
the Spirit, nf('i>rdin;; to his own dwtrine, '■ The 
Spirit indeed is willinsr. hut, the flesh is weak." 
is it not evident that the eonfliel we speak of:--- 
if the Spirit maintains its -iiperior. victorious 
lustin^r iijrainsi the flesh, ;iMd liy that means 
steadily keeps tho flc^sh in its proper place; — 
is it not evident, 1 say, that this conflict is no 
more inconsistent with Christian ])erfectioii. 
than BulTorinp, agonizinf.'. fainting, crvinjj, and 
dyinjr, which were tho lot of our sinlests, perfect 
Saviour to the Inst? 

If I am not Rreatlv mistaken, the procoding 
remarks prove, 1. That when our opponents 
pretend to demonstrate the necessary indwelling 
of sin in all believers from dal, v. 17, they 
wretchedly tear that text from the context, to 
make it speak a Inngi.age whii-h St. Paul ahhors 
2. That this te\t, fairly taken together with 
the context, and the design of the whole epistle. 


i^ a pr.».r thai Hl„.,li,,,|. Hpirit,,,,! Miovn can 

:""■'"",""■ I'-'^'il'lH'.! (JalatimH ,.,M,1.1 nof do 

uU m.llu.v ,.,,„•• ..nicifv (l,rll,..l, wi(|, „|| ju 

'iroitions an.l Ims(s," „m.1 ««|k as ,„;-!o.t Chri.- 

• "'1 Mf.l the law of Christ." Ar„l :i. Tha 

< l.nxtian porl,.otjo„, is full „. ahH„r,l a. t.. 
'l"ot.' Ih,. scrnion n|«,n Ih,. mount in .Irf,.,..,. of 
■nilinnrnian ilrlusiou., I have (hvclt so Ion- 
"I"'" this h.M.I. l„,Mus,. I hav,. hofoiv ni,. \n 
l>-^"y on (lalatians v. IT, lal.'ly publislu.l l.y 

an ingenious ilivinr, who (ak,s it for -rant..;! 
hat th,. apostlo in this vers,, for 

till' ni'ccssarv inilwcllini; of sin. 

Hut our o,.pon..nls ,1,, not ivst tl K.t,ine 

ol Ihrisdan inipcrlVction so much upon th.. cx- 

'7^',". " ,""■ f'|'l"",<i^'l'»ia"--<. .s upon that 
or ht. J'aul hiuisi'lf. who, in JJ„„, 
acknowli'ilj;,... ihat he was „|i|| , 
'■arnal man. soM undrr 

VII,, frankly 
'■ wri't( hnl. 

,,„, fl , „ , "'"• """' S'TvinfT with 

>'■, Ih,. law ol sin." Whomv if fol|„„.,s. 

'im It IS a liijrh prosumplion in nio.ii.rn 1m- 

i.'vors t,) nspiro at perfection, ami greater 

, ,T' I'l" '^:;:'"',^"',"P"" '■^"•lli. than ha,l l„vn at- 

I - ,N.|aul.who'-wasuolawhith..hin,l 

'" \">,'' I''^f ajHistlrs. l,ul hihored 

.■"Imn.lantiv Hum th,.v all. To this 
olijcrtum I answer; 



1. '!%■ ,.erf..eti,u, «v pnaeh is noll,in« hut 

:^'l:;:'":;:""r:;-.'""'''^'.f"i"'--i i-rfeet 

love, pro.lueliw of th, 

St. Paul liimself deserilips, 1 (',, 

fli'aeioiK tempers whieli 



(ANSI and ISO TEST CH4RT No. 2) 

1.0 If IS 111^ 

I.I I «^ m 


^^ 1653 Ea5t Worn Street 

S^S Rochester, Ne* York i460g uSA 

'-SS (716) 4S2 - 0300 - Phone 

^= (716) 288 - 5989 - Fo, 



tli()?c lilisscd liMii;icrs sliiniii},' tliroiii;li his cpis- 
llcs, discoiirsi's, and cimdui't; and 1 liavo ])rovod 
in the proccdinj; sivlidn, tliat lie liiinsidf pro- 
fessed Christian perl'ectidn. This objection 
therefore, appears to ns as an ungenerous at- 
tempt to malve St. Paul jjrossly contradict liini- 
self. i"or, wliat can lie more ungenerous than 
to tal<o advantajje of a tiguiative mode (if ex- 
pression to blast a good man's character, and to 
traduce him as a slave of his ilcshly lusts, a 
drudge to carnality, a wretch sold under sin? 

a. St. Paul no more professes himself actual- 
ly a carnal nuiu in Hom. vii., than he professes 
himself actually a liar in liom. iii. 7, where he 
says, "But if the truth of (ioil has more aboun- 
ded through my lie, wliy am 1 judged as a siu^ 
ner?" lie no mon; prolesscs himself a num 
actually sold under sin, than St. James and his 
fellow-believers profess themselves a generation 
of vipers, and actual eursers of nu'U, when the 
one wrote, and the others read, " The tongue 
can no man tame; it is full of deadly poison; 
therewith curse we men." When St. Paul re- 
proves the partiality of some of the Corinthians 
to this or that preacher, he introduces Apollos 
and himself; though it seems that his reproof 
was chiefly intench'd for other |ireachers wlio 
fomented a partv spirit in the corrupted church 
of Corinth. And then he says, " These things, 
brethren, I liave in a figure transferred to my- 
self anil to Apollos, for your sakes, that ye 
might learn in us not to think of men above 
that which is written." 1. Cor. iv. (i. Bv the 



siuiie li^mv lie savs of liiinself what lie might 
have said of anv othor man, or of all mankind: 
"Though I sjioak hIIIi IIk! tonfjucs of men, and 
of angels, aiul ha\r not charity, I am lieconie as 
f-oundiug l)rass." Thrico in three verses he 
speaks of his not having charity. And suppose 
ho had done it three hundred times, this would 
no more liave proved that he was really uuehari- 
tahle, than his saying, Honi. vii., '•! am sold un- 
der sin," proves that he " servetl the law of sin 
with his body,"' as a slave is forced to serve the 
master who bought him. 

;!. Jt frequently happens also, that, by a fi- 
gure of rhetoric which is called " liypotyposis" 
writers relate things past, or things to" come, 
in the present tense, that their narration may be 
more lively, and may make a stronger impres- 
sion. Thus, Gen. vi. 17, we read, "Behold, I, 
even I, do br'ng," that is, I w II bring one hun- 
dred and twenty years hence, " a flood upon the 
earth, to destroy all flesh." Thus also, 2 Sam. 
xxii. 1, 35, 48. "When the" I^rd had delivered 
David out of the hand of all his enemies, and 
given him peace in all his borders, he spake the 
words of this song. He teacheth," that is, he 
taught, "my hands to war, so that a bow of 
steel is," that is, was, " broken by mine arms. 
It is God that avengeth," that 'is, that hath 
avenged, "me, and that bringeth," that is, has 
brought, "me forth from mini! enemies." A 
thousand sneh e.\pressions, or this figure con^ 
tinned through a thousand verses, would never 
prove, before unprejudiced persons, that king 



Saul wii- aUvp, and that David was not yet de- 
livered for good out of his bloody hands. Now, 
if St. Paul, liv a siiniliar figure, which he car- 
ries thn)U,i;li jmrt of a chapter, relates his past 
experience in the present tense; if the Chris- 
tian apostle, to humble himself, and to make 
his description more lively, and the opposition 
between the bondage of sin and Christian liber- 
ty more striking; if the apostle, I say, with 
such a design as this, appears upon the stage of 
instruction in his old Jewish dress, — a dress 
this, in which he could serve God day and 
niglit, and yet, like another Ahab, breathe 
threatenings and slaughter against Ciod's child- 
ren, — and if in this dress he says, " I am carnal, 
solil under sin," etc., is it not ridiculous to 
measure his growth, as an apostle of Christ, by 
the standard of his stature when he was a dcw- 
isli bigot, a fiery zealot, full of good meanings 
and bad performances? 

4. To take a scripture out of the context is 
often like taking the stone that binds an arch 
out of its place. You know not what to make 
of it. Nay, you may put it to a nse quite con- 
trary to tliat for whicli it was intended. This 
our opponents do, when they so take lioui. vii. 
out of its connection with Rom. vi. and viii., 
as to make it mean the very reverse of what the 
apostle designed. St. Paul, in Eom. v. and 
vi., and in the beginning of vii., describes the 
glorious liberty of the children of God under 
the Christian dispensation. And as a skilful 
painter puts shades in his pictures to heighten 


tlie offcet of the lights; so the jiKlieious apostle 
introducris into tlie liittor part of Kom. vii. a 
lively description of the (ioniinoerinj; power of 
sin, anil of tlie intoleralile liurden of guilt;— a 
Hiirden this whieh he had so severely fdt when 
the convincing Sjiirit charged sin home upon 
his conscience, after he had Iji-oken his good re- 
solutions; but es])eeially during the lhn>e davs 
of his hlindness and fasting at Damascus 
Then he groaned, " wretched man that I am " 
etc., hanging night and day hetweeu despair 
and hope, between unbelief and faith Iictween 
bondage and freedom, till God brought him in- 
to the Christian liberty, by the ministry of An- 
anias. Of this liberty the apostle gives us a 
farther and fuller account in Kom. viii. There- 
fore the description of the man who groans un- 
der the galling yoke of sin is i)rought in merelv 
l)y contrast, to set of! the amazing dilference 
there is between the bondage of sin, and the lili- 
erty of gospel holiness; just as '^-i generals 
who entered Homo in triumph, i to make a 
show of the prince whom they ha,l conquered. 
On such occasions, the coiujiieror rode in a 
triumphal chariot, crowned with laurel; while 
the captive king followed him on foot loaded 
witli chains, and making, next to the conqueror 
the most striking part of the show. Now if 
in a Koman triumph, some of the spectators 
had taken the chained king on foot for the vic- 
torious general in the chariot, because the one 
immediately followed the other, they would 
liave been guilty of a mistake not unlike that 




cif our 



take the 



" sold 








along, for tlie Christian bcliover, who "walks 
in the Spirit," exults in the liberty of God's 
chiklren, and always triuriijilis in Christ. 

5. To see tlie propriety of the preceding oh- 
servntion, we need only take notice of the con- 
trariety thi'i'e is between the lioudage of tlie car- 
nal [lenitent, described in J!oni. vii. 14, etc., 
and the lilierty of the spiritual man, descrilied 
in the beginning of that very chapter : the OTie 
says, " \Vho shall deliver ine?'' Sin revives; 
it works in hiui all manner of concupiscence ; 
yea, it works death in him : he is " carnal, sold 
under sin," forced by his bad habits to do 
what he is ashamed of, and kept from doing 
what he sees his duty. " In him, that is, in his 
flesh, dwells no good thing." Sin dwclleth in 
him. How to perform thai which is good lie 
finds not. Though he has a desire to be better, 
yet still he does not do good : he docs evil : 
"evil is present with him.'' Il.s "inward 
man," his reason and conscience, approve, yea, 
"delight in, God's law," that is, in that which 
is riglit ; but still he does it not ; his good re- 
solutions are no sooner made than they are 
broken; for "another law in his members wars 
against the law of his mind," that is, his carnal 
appetites oppose the dictates of his conscience, 
and "bring him into captivity to the law of 
sin," so that, like a poor chained slave, he his 
just liberty enough to rattb; his chains, and to 
say, " wretched man that I am, who shall de- 


liver I !• fmrn tlio lm,]y of tliis ,l,.„(li," fm.n tliig 

fitli. r, ,t not rKliouloua to oondude that 
o..«,,.^ th,s ,..,«n,n. slave has now an.l {h.n a 
o|,o of drhyvnuuv, and at times thanks On,! 
l.roush Josn« Christ f„r thac hope, he is a et I 

seriled in tlie be-inninf; of the ehapterV— " Y,. 
are l,eeonie dea,! to th,. law." the Nfosaie dU 

pom„t,on,"llua ye should he „,arnlT^ hin, 
"lio ,s ra.sed from tl„> dead, that," instead o 
mn,tt,nff to do ^ood. and doing ,.vil " we s Cld 
;r^' ^"^ ''./."-'"f ""to Ood. For ;hen V- wo 
tt,e flesh. ,„ tl,e state of the earnal man, oh 

nder sin,-a sure proof this that the apostle 
«as no more m that state,-" the motions of 

m, wlueh were by the law," ahstraet, f om 
l>o sospel pronnse. "did work in o„r mcnho ■ 
to hnn;. forth fruit unto death. But now we 

u>l as from the bondajje of the Mosaie "law 
hat heinfr dead wherein we were held ; that wj 
slmuld serve (lod in newness of spirit, ,and nl ' 
." the oldness of the letter." Rom.' vii 4 (/ 

I e'rt*; Thf '■•".7 «>'■« f^l""""^ profession of 

il'orty the apostle, m his own p.'rson, by wav 

f c-ontrast dosoribes, to the ,.nd of the ehapT,- 

10 poor lame, sinful oliedienoe of th^t w o 

H 7"\i'"'^ >" ">« "l< of the letter-'^ 

tha nothing ean be more unreasonalde, h.;n t^ 

or' 'If^-Pt'"" f-T a doseriptio; of the 

."I'll It. We have, therefore, in Rom. vii. 



l-(i, a slronf rampart ajjaiiisl (ho niistalin 
which our opjioiK'nts hnild on thu rest of tho 

(i. Tliis niislakc will apjirar still iiKiri! a>- 
tonisliin;;. if \\r read liiini. vi., whore tho apostle 
particularly dcscrilii'S the lihorty ot those who 
■'serve (iod iu tho newness of the spii'it," ac- 
cording to the glorious privileges of liie new 
covenant. Is darkness more contrary to light, 
than the preceding description of the carnal 
Jew is to the following description of the spirit- 
ual t'iivistian? — "How shall wo, that are dead 
to sin, live any longer therein? Our old man 
is cruciliod with (Christ, that thi> hody of sin 
might be destroyed, that hcnccCorth we should 
not serve sin." Note: the carnal Jew, though 
against his, still '" serves the law of 
sin." Kom. vii. 3."). " \o\v, he that is dead is 
freed from sin. heckon ye yourselves also to 
he dead indeed unto sin. Yield youixelvcs unto 
(!od, as those that are alive from the dead.'" 
N'ote: the carnal Jew says, " Sin revived and I 
died." Roui. vii. 9. But the spiritual Christian 
is alive from tlu' dead. " Sin shall not have 
dominion over you," now you are spiritual. 
You need not say, "I 'o the evil that I hate, 
and ilie evil I would not, that I do;" " for you 
are not under the law," under the weak dispen- 
sation of the law of Moses, " but under grace," 
under tlie powerful, gracious dispensation of 
Christ. "God bo thanked, that," whereas "ye 
were the servants of sin," when ye carnally 
served (ioil " in ilie oldness of the letter," ye 



hnvo ohcvod from tlio heart the form of dne- 
whidi wns (leliv.n'il you;" that is, ye liave 
heartily eTiil)race(l tlie ' frospol of Christ, wlin 
«ives rest to all lliat conie to him travailing nnil 
heavy laden. " Hcinfr (hen made free "from 
sin, ye became the servants of rishtenusness. 
For when ye were the servants of sin. 
ye were free from rif,'hteousness. But 
now lieinjj"— <.arnal, sold under sin. ve 
serve the law of sin? \o; jnst the reverse— 
"But now heinjr nuute free from sin, and be- 
come servants of Ood, ve }iavi> your fruit unto 
holiness, and the end everlaslinR life." Bom. 
vi. g-5». Ts it possible to reconcile this de- 
scription of Christian liliertv, with the prc- 
cedin-r chapter of .Tewish bondage? Can a 
man at the same time exult in the one and 
f.-roan I'nder the other? Wlien our opponents 
aswrt it, do thev not confound the Mosaic and 
the Christian dispensation? the workings of 
the Spirit of bondajre. and the workinss of the 
Spirit of adoption? .\nd. vet, astonishinjr! 
they charpe us with eonfoundinjr law and gospe!. 
7. We shall see their mistake in » stilF more 
jrlanner liprht, if we pass to Rom. viii., and con- 
Fider the description which St. Paul c«ntinues 
to give us of the fflorious liberty of tho -> who 
have done with "the oldness of the" Jewish 
'letter, and serve Ood in newness of tlie spirit." 
The poor Jew. carnally stickini; in the letter 
is condemned for all he does, if bis conscience 
IS awake. But " there is now no condemnation 
to them whicli are in Christ Jesus," who are 




(•(■IMC up to thn privileges ol' the Clirislinn dis- 
pi'iiantion, "ii'io walk licit iifliT tlui llcvli, Imt 
ufter till' Spint. For llic liiw of tlie spirit (if 
life in Christ ," .jih," the power of the qiiieken- 
iri;; Spirit (liven iii" and my fellnw-lielievers, iin- 
iler the apiritiml iiml perfe<l ilispensntion < 
Christ Jesus, "hath Tuade inc' free from tlii' 
law nf sin and death. For what the liiw," the 
letter of thn Mosaie diapen'iatinn, "could no! 
do, in tlinl it was weak lliroujjh the flesh, f!od 
sending his own Son, eoiulemned sin in the flesh 
that the riftlileoii: ness of the law," the spiritual 
ohcdicnee wliicli the moral law of Moses, adop- 
ted hy Christ, rei|iiires, ••might lie fulfilled in 
us, who walk not after the flesh, hut after I'le 
Spirit. For," so far froiii professing that I am 
" earnal and sold under sin," T deelare, that 
"to be earnally-minded is death?" Well may 
then, the ciirnal Jew groan, " Who shall deliver 
me from the body of this death ?" " But to be 
spiritually-minded is life and peace. So then 
they that are in the ilesh," that is, carnal, sold 
under sin, " cannot please God. But yo are not 
in the flesh, hut in the Spirit, if so be that the 
Spirit of God dwell in yon. Now, it any man 
have no.t the Spirit i.f Christ, he is none of 
his;" he is, at best, a disciple of Moses, a poor 
carnal Jew; and remains still a stranger to the 
glorious privileges of the Christian dispensa- 
tion. "But if Christ be in you, the body is 
dead," weak, and full of lli(>' seeds of death, 
"lieeause of" original "sin; but the spirit is 
life," strong and full of immortality, " because 



"f" iniplniil-.l „rr livin^r " righteousness. 
I'or w havi! ivccvcl Ihc S|iirit of linndnRft 
nKiim to fear," lik,. th,. pnnr cnrnnl mmi, who, 
llirouKh frai- aii'l niif,'iiisli, groans out, "(» 
wr..Mu.,l man that I am!" "Bii, yo ha- r 
rocnivoil thi> .spirit of ailoplion, tthcnOiv we " 
"ho walk ill ncvvn.^s of the Sjiirit, anrl' 
(.0(1, «•(., who liavc th|. Spirit of Christ, •'cry, 
Ahim, rather: tlio Spirit it.-Hf lioariiif; witiii'ss 
witli our spirits, tliat we are thi^ child, -:; of 
'iocl: an.l if chiMren, then ln.irs; liciis of 
Jioii," wlio.ii we please, "anil joint heirs with 
( iHisI, through whom we please (io,!. Hon, 
viii. 1-ir. 

This frlorious liliorty, which ;iocl's children 
fiiJ.'V ill their souls under the perfection of the 
. hrist'an dispensation, will one day extend to 
their hodies which are "dead," that is, iriirm 
and c. ' 'emiied to die, " bccaiiK of" original 
sin; ,nd with respect to the hody only it is 
that the apostle ?ays, R, m. viii. -23, "We our- 
selycs also, who have the first fruits of the 
spirit, proan within ourselves, waiting for the 
adoption" of our outward man, "that is the 
redemption of our hody: for," with respect to 
the body, whose imperfection is so great a c1o<t 
to the soul, " wo are saved hv hope," Tn the 
iUMntime " we know that all t'-ings work to- 
gether for good to them that love God Wlio 
shall separate us" that love God, and walk not 
after the flesh hut after the Spirit, "from the 
love of Christ? L lall trihulr/ion or distress" 
etc., do It? Nay, in all these things, much 



more in respect of sin unci pnrnnl-mindpdncM, 
wn are " more thnn conqiiprors throu^rli him 
that loved us." Rom. vjii. o3-37. 

.And tliat this nhiindant victory extonda to 
the dcstnirtion of the rnrnal mind wc prove hv 
tlii'sn words of tlio riinlcxi: "To lie carnally 
minded ia death; hut to l)e spiritually minded 
is life and peace: hecausc! the carnal mind is 
enmity aj.'ainst Ood ; for it is not sutiject to the 
law of Ood, neither indoed can he. So then 
they that are in the flesh" (they that are carnal- 
ly minded) "cannot iilenso (led. But ye are 
not in the flesh." (ye are not carnally minded.) 
"hut in the Spirit," (ye are spiritually minded,) 
" if so he that the Spirit of Ood dwell in you." 
For "where the Spirit of the Lord is." and 
dwells as a Spirit of adoption, "there is" con- 
stant " liherty ;" and " if any man hath not that 
Spirit." or if he hath it only as a "spirit of 
hondage." to make him groan. " wretched 
man!" he may. indeed, he a servant of God 
ii. the land of his apirit'ial captivity, but he is 
none of Christ's free men. ITe may serve Ood 
" in the oldness of the letter," as a ,Tew, hut 
he does not serve him in " newness of the 
Spirit," as a Christian ; for. T repeat it, " where 
the Spirit of Christ is," and dwells according 
to the fulness of the Christian dispensation, 
"there is liherty," a glorious liherty, which is 
the very reverse of the hondage that Mr. Hill 
pleads for during the term of life. See Rom. 
viii. 14-21. 
" Whether, therefore, we consider Rom. vii., 


vi, or vlii., it ..ppciirs i.„lul,il,il,l,. that tho »cn«. 
Hlllrlli>lirn|i|i(m,.„ls liv |||„,„ |{„„| , :; ]| pj^ 
i« .' ,„„(rarv to tl». >^,aAk\ ,ur:uuL ul 
"':• '•"""■vt. ..n<l ... Il„. ,|,.sij;„ .,!• ,|,„ Xl,. 

«• .0 nr,. n,r,..X „l,ov,. th. ;-v,l,.;7,..s of ,1,,,.,. 
w-«n .\o„h-,sorMos,V.;' ,r. ii-Vu pll;, 
to extol th,. privil,.;:,.- „r .-i.trilmil Christmn. 
who wrvL. (io,l •• i„ „,.«■„...,< of Ih,. Spirit •' 
nhovP Ih,. priv,|..^..s „r ,,,,,,,,1 |„,„h,.„i an.l 
.vw^. who servo hi' .;ilv •■ i,, n,,. „|,1,„.„. „f ,),,, 


ItEI'LY (. 


Trii; scri|itiir(> dnliircs tliiil "wo nro biilt up- 
on lli(> f(iiiii;hi|ioi> (if tlio npostlos; .Tpsiis Christ 
liiinsrir hv'nxii \\w diii.f (•(n-ncr-stoiic;" iiu'l St. 
I'niil licinn (Icscrvodly ooiisidcrcd ns the cliiof 
(if till' apostli's. and. of fons('(|iion(o. as tlic ohiof 
stnnc of tlin foundation on wliicli. nox' to tlio 
oonipr-siono, our lioly rcliffion is built, who 
i-an wonder at tlio pains wliicli our opponents 
iike til re])resent this inipnrlant jian of our 
foundation as "carnal, "wretched," and "sold 
under sin ? Docs not evi— yliody see that such 
a foundation lieconics the antinomian structure 
which is raised ujion it? ,\nd is it not incum- 
hcnt upon the opposers of antinomianisni. to 
uncover that wretched foundation, liy removing 
the heaps of dirt in which St. I'aiirs sp'ritual- 
ity is daily huricd ; and. by this means, to rescue 
the holy apostle, whom our adversaries endeavor 
to sell uniicr sin as a carnal wretch? This 
rescue has hccn attempted in the four last sec- 
tions. If I have succeeded in this charitable 
attempt. 1 may proceed lo vindicate the holiness 
of St. .Tolm, who is the last apostle called to the 
help of indwellinir sin, Christian inijicrfection, 
and a death purjratory. 

TO .\^•TI^■()^[|AMSJ[ 


Hclorc I show liow tlio Idvinj; iipostlo is pros- 
scd into a service, wliic-ii is so <'onlnii-v to liis 
o.Niiericiico, imil to liis lioi'triiu. of pcrfwt love, 
I slinll niiikc n prcliiiiinarv rtMiiarli. To lal<(' 
ii scnptiii-o out of the context, and to make it 
-^peak a lanjinafro mnlrary to tlie olivioiis de- 
sign of tlio sacred writer, is the way of liidclier- 
nift the liody of scriptural divinity. 'I'liis con- 
duct injures trutli as niiicli as ihe (ialalian- 
^yould hav(. injured themselves if fhcy liad liter- 
ally pulled their eyes out. and <;iyen them to St. 
I'iUii. .\u edifying pnssafre thus displaced may 
Im-ome as loathsome to the moral mind as a 
^'ood eye, torn out of its lilecdinj; orh in a 
Sood face, is odious to a tender heart. 

.\monnr (he passajjcs wliich have liecn tliu';, 
treated, none has .sulTcred more violence flian/ 
this : If we say that we liave no sin. ^ve deceive 
onrseIvc-5. and the truth is not in us." .Tolin 1 8 
'■ I'liat 1.S enoujrli for me." says a hasty im- 
perfectiouisl : •■ .St. .Tolin clearly jileads for the 
indwellms of sin in iis durinjr tiii. term of life- 
and he is so set ajiainst those who profes.s de- 
liverance from sin. and Christian perfection 
in this life, that he does not scruple to represent 
them as liars and self-deceivers!" 
^ Our opponents suppose that this argument 
IS iiM.insiyerahle: hut to convince them that they 
arc mistaken we need only prove that the 
sense which they so confidently frive to the 
words of St. .Tohn is contrary, 1, to his design: 
-. lo the context: and X To tlie inire and 
strict doctrine yvhicli lie enforces in the rest of 
the epistle. 



1. With respect to St. John's design, it evi- 
dently was to confirm believers who were in 
ilan<;er ot beinj; deceived by antinomian and 
antichristian sediicers. When he wrote this 
epistle the church began to be corrupted by 
men who, under pretence ot knowing the mys- 
teries of the gospel iK'tter than the apostles, im- 
posed upon the simple Jewish fables, heathenish 
dreams, or vain |)hilosophic speculations; in- 
sinuating tliat their doctrinal peculiarities were 
the very marrow of the gosjiel. "Jfany such 
arose at the time of the reformation, who intro- 
duced stoical dreams into protestantism, and 
whom Bishop Latimer, an<l others, steadily op- 
])osed under the name of " gospellers." 

The doctrines of all these gospellers centred i 
in making Christ, indirectly at least, the minis-] 
ter of sin; and in representing the preachers) 
of practical, self-denying Christianity, as per-l 
sons nnacfpiainted with Christian liberty. It 
does not, indeed, appear that the " Gnostics," or 1 
" knowing ones," — for so (he ancient gospellers 
were called, — carried matters so far as openly 
to say. that believers might be God's dear chil- 
dren in the very commission of adultery and 
mnrder, or while they worshipped ililcom and 
.\slitaroth ; but it is certain that they could 
already reconcile the verbal denial of Christ, 
fornication, and idolatrous feasting, with true 
faith; directly or indirectly "teaching and se- 
ducing" Christ's servants to commit fornica- 
tion, and to eat things sacrificed to idols." Rev. 
ii. 20. .\t these antinomians, St. Peter, St. 


.'amos, iinil St. Jiide lovt-llod their epistles., 
St. Tiuil strongly caiilionoil Timothy, Titus, 
and the Ephesiaiis aprainst them. See Eph. iv. 
14; V. «. And St. John wrote his first epistle to 
^^■arn the lu'lievers who had not vet been seduced 
into their error;— a dreadful, though pleasing, 
error this, which by degrees, led souie to deny 
Christ s law, and then liis very name: hence 
the triumph of tlio spirit of antichrist. Now, 
as these men insinuated tliat believers could 
l)e righteous' without doing righteousness; 
and as they supposed that Christ's righteous- 
ness or our own knowledge and faith, would 
supply the want of internal sanctification and 
external obedience; St. ,Tohn maintains against 
theni the necessity of that practical godliness 
which consists in not committing sin, in not 
transgressing the law, in keeping the command- 
ments, and in walking as Christ walked • nay 
he a.sserts that Chrisfs blood, through the faith 
which IS our victory, purifies " from all sin, and 
cleanses from all unrighteousness." To make 
him, therefore, plead for the necessary con- 
tinuance of indwelling sin, or heart-unri.'ht- 
eousness, till we go into a death-purgatory is 
evidently to make him defeat his own design. 
ir. Tfi be more convinced of it, we need 
only read the controverted te.xt in connection 
with the context; illustrating both by some 
notes in parentheses. St. John opens his com- 
mission thus : " This is the message which we 
have received of him," (Christ,) "and declare 
unto you, that God is light," bright transcen- 




ilont purity,) "iiiicl in liiiii is no darkness "' (no 
iiiijmrily,) " at all. If wc," (believers) "say 
tliiii we lia\c lVllo«slii|) with him," (that we 
arc unitixl tn him by an actual living faith,) 
"ami walk in darkness," (in imjnirity or sin.) 
" we lie, and do nut the Iriiih. Uut if Wc walk 
in the lijrht as he is in the light," (if we live 
up to inn- Christian lif;hl, and do righteous- 
ness,) "wo have fellowshi|i one; with another, 
and the blood of ,l(sus Christ his Son cleanseth 
us from all sin." .1 John i. 5 7 'l-'or "let no 
man deceive you; lie that doetli righteousness 
is righteous, even is he "' (Christ) " is right- 
<'ous: and in him is no sin." 1 ,)ohu iii. 7,5. 
So far we see no |dca either for sin, or lor the 
Cah inian |iurgatory. 

Shoulil Mr. Hill reiily, that, "when St. , John 
says, 'The blood of Christ chausclh us from all 
sin,' th<" loving apostle menus all but indwell- 
ing sin; because this is a sin from which death 
ah'nu can cleanse us;" we demand a jiroof, 
and, in the nu^antime, we answer, that St. 
• John, in the above-(|uotpd passages, says, that, 
" he thai doetli righteousness," in the full sense 
of tlii^ word, "is righteous as" Christ; "is 
righteous;"' ^oteerving, that "in him" (Christ) 
'■ is no sin." So certain, then, as there is no 
indw-elling sin in Christ, there is no indwelling 
.sin in a believer who " doetli righteousness," 
in the full sense of the word ; for he is " made 
l)erfect in love," and is cleansed from all sin. 
Xor was St. John himself ashamed to profess 
this glorious hherty; for he said, "Our love 


is "la.k: i.Tl-cd, that «•,. ,„„v i,Mv,. l,ol,l,„ss i„ 
;_".'• ;!'i.v "I .1U(|-ni,.iit: l,ucaiiso as li,. ' (Cliii.t) 

'"""'7'"t ■'•»'■ i" M'is «„H,I.- J .l„|,„ 

. n Am.I 1„. „,„l,. oonlcxt shows that 11,,. 

Hovnl a,,ns„ spake thrs,. .■,,.,!, wonis „f a 
ikomss o ( inst Hill, rosp.vl t„ ||„. |„.,.r,.,t 

ovo «h„ , h.lllls 11.,, law lislus l.,nn',.,„in' 

;••"• "■•■'1 '■■ul.N's .1,,. I,,.v,.r l„ Stan,! uilh 

''"I'l-a-ss ,n 1 „,. ,lay of j,„l..,„.Mt." as l,,.,,,^ 
l„iKiv,M., -an,! ,-,;nlonn,.l u, tl„.,. ,.? 
' 1,1,1 s S,)ii. " 

ff Mr Hill M,-,s. tl,at.-'tl„.l,|,„„lofl'l„-ist 

l'"""'-,*" !>• ''PI'l' y Ih,. Spirit. ,.|,a„s,.s „s 

'"'^•'■'1. Iron, II,,. jrnilt. l,ut not fr,,,n tlm mtin-: 
;"»,"fsin; l.lo<»ll,avi„^.arofor,.,i,r t„i„sti- 
,.at.,n a„.| pa,,,,,,, ,„„ „„t ,„ ,a,„,i,i,^, il 

.11,1 l„lii„.ss; w,. ivply, that this a,'.r„„i,.„t i. 

"ot only ,™,trary t„ th,. pr,v,.,li„, a,^ , 

'> th,. t.xtth,. c.„n(,..vt. a,„l other plain .eri 

..■<1 fro,,, al s,„ ,.,.„tK. s„spo,„l,.,ron or 
"""''•and ,.,tl,fnl walk: "Tf we walk , 

h ,.l e ,.ans,.s ns," ete. Vow. evorv novieo 
I i;osp,.l frrae,. knows tliat tr„e pr,.t,.slants ,lo 
■lUl!''"- H "Tf' ^^'"'^ti'i-'tion on l,i, 
!.'ht. ?. Ti ,s ,„nt,-ary to the eont,.vt; for 
m tie next v,.,-se ln,t one. wher,. St, .Tolin ,.vi 
l^nUy , ,st,n.nishes „.,ive„ess an,l 1,1:;,;^. 

<o the latf,.r of tl,es,. l,l,.ssin<rs: " ire is fajtli- 



ful to forgive us our sins,"' by taking away our 
guilt, "and to cleanse us from all unrighteous- 
ness," by taking away all the tilth of ipdwell- 
ing sin. And 3. It is contrary to other places 
of scripture, wliere Clirist's blood is represen- 
ted as having a relercneo to purification, as 
well as to forgiveness. God himself s'lys, 
"Wash yc-; make you clean; put away the evil 
of your doings; cease to do evil; loam to do 
well." The washing and cleansing here spoken 
of have undoubtedly a reference to the removal 
of the filth, as well as of the guilt, of sin. 
Accordingly we road, that all those who 
" stand before the throne have " both " washed 
their robes, and made them white in the blood 
of the liH.mb;" that h, they are justified by, 
and sanctified with his blood. Hence our 
church prays, " that we may so eat the fiesh of 
Christ, and drink hia blood, tliat our sinful 
iKxlies may be made clean by his body, and our 
souls washed" (that is, made clean, also) 
" through his most precious blood." To rob 
Christ's blood of its sanctifying power, and to 
confine its effi-acy to the atonement, is there- 
fore an antinomian mistake, by which our 
opponents greatly injure the Saviour, whom 
they pretend to exalt. 

Should the TCo,der ask, "What, then, can be 
St. John's meaning in that verse where he 
declares, that ' if we say that we have no sin, 
we deceive ourselves, and the truth is not in 
us?' How can these words possibly agree 
with the doctrine of a perfect cleansing from 


!'i!-,n"v" ;''';'""''V'-' t''"t, St. ,f»l,», Imving 
MMn h,s first stroke at l,oliever° 
ot Ills day, strike by tlio bye a blow at phari- 

imoTr'"'" ■'''''"" ^"''- '" «'■ John's 

rn,r l^ "f "/«:«'' Propwly eonvinced oC sin, 
and who boasted as Paul one- ,lid, fliat 
JTu^ " r,'*-''''''"" of the law, tliev 
were blameless:" they served Go,], they did 
tbeir duty they gave alms. Ibey nev.Jr di/a y- 
body any harm; they tliankofl God that thev 
were not as other men, but cspeciallv that thev 
were not like those moume'L in Sion "^o 
were, no doubt, very wicked, since thev made 
60 muct, ado about God's mc^, and a poTer- 
ful application of the Redeemer's all-cl^:in; 
blooa Hmv proper, then, was it for St. John 

ChhHnnV"y ''"'';'"" *''«'' ^-hole-hearted 
heH fi, ' v"'" P'^''^'^^* Pharisees, were no 
better than hars and s..|f-dceeivers; and that 
true Chris .an righteousness is alwavs attend^ 
by a Ronmne conviction of our native" v- 
>t,v, and oy an humble acknowledgment o our 
actual transgressions! n "I'u "i our 

This being premised, it appears, that the 
text so dear to, and so mistaken' by, -ur oppo ! 
enf. has this fair scriptural n,eaning: '^'« f 
we (fojowers of him who came "not te 
the righb-ous. but sinnefs to repenUnce") 

irZZrTr ''""': ^"" -t»™l "epravit 
lens? r u P'"""''- '""1 "" '":t»al sin, at 
least, no such sin as deserves God's wrkth 
fancying we need not secure a particular I^plt 



'"'I '' t'lirUl's alciiiin^' :uh\ piiril'viii;,' 

lilmxl,) •■«■,. ilcccivc Dill-selves, iiiiil tlio triitli " 
111' iv|icntiiiiee anil I'ailli " is imt in us." 

Tliiit, these wi.nis are levelleil at till! iiiiiii- 
striius ernir of self-eDiieeil ami self-|ierlecteil 
Pharisees, ami mil at '• the j;li>fiims liberlv iif 
the ehiMien nl' (iiid," appeals tu as imh'iliit- 
alile from ili,. I',,ll,nviiijr ivasmis :— 1. The iiii- 
meiliatelv pi'eeeiliiij.' vei-se stnuijrlv asserts this 
liherh-. iJ. The verse iiiuiieiliatelv I'nlliiwinjr 
siH'uri-s it also, anil cuts ilmvn the' duet riiie u? 
.e:i- opponents; the apostle's nieaninf; hein" 
evidently this: Tliou^r), I „-rite to von, that it 
we say. We mv m-i^inally free i'm'm sin, atul 
never iliil any harm, "we deeeive ourselves;" 
yet, mistake ine not. T liii not ,.iean that we 
iieeil eontinue umler the };iiilt, or in the moral 
infwtion, of any sin, oriu'inal ■ r aetual; I'nr 
if W(i ])eniteiilly ami helieveillv eonfess liotli, 
"he is faithful ami just to for'.n've us nur sins,' 
anil to cleanse us from all uiirii;hteousness," 
whether it lie native or self-contnuted, inter- 
nal or oxtCTnal. Therefore, if we have attained 
the frlorious lilieriy of OoiFs children, we need 
not, thrnufrh volimtarv huinilitv, sav, that we 
ilo nothing' hut sin. It will he' sullieieiit, 
when we are '•'cleansed from all unri^jliteous- 
ness," still to he deejilv hnmhled for our 
present infirmities, atid ior our past sins, con- 
fessinir both with irodlv sorrow and filial 
shame. For if we should sav, Wp have not 
sinnofl, (Xote: St. John dix's'iiot wn-ite. If we 
sliould say, We do no( sin,) "we make liini a 


'.'"'■■'""I 'l^'lnilh isnnf in us;" ,.„mnM,M «,.„s,. 

''|<•l•l"»^^ that ir ••«,. h,iv,. ii,>i Sim ." »r 

N":'kan unti-iill,, «|i,.„ «.. |HMr,.ss, t|,„t, Clirist 
IMS for^riv,;., our si,i.. This aii|.,.ars U, us ll„. 
t™,. nirnmn- „r 1 J,,!,,! i. S, wli,.,, ii is laiHv 
(■"nsi(l,.iv,l in til,, lijrlii or III,. ,.oi,|,.M 

111. \\o liuiiiMv lio|„.. ||,„t Mr. liill him- 
.-^Hl ttill l.(. ol our s,.nli,ii,.|i( If li,. ,.o,ii,„i,,.. 
IM' vi'rx,. in ,i,.|,„|,. Willi ,l„, ,,„r„ .|,„| i, j 

;'>'"■'>".■ »1m<-1; St. .lolin ,.nr,.r.-,.s llinui^liou, 
_t_lHs ,.|,isll,.. 1,1 t|„. s,.,„„,| ,.l,„|,,,,, u,.\n, 
«ckno«- tliat w,. l<n„H- him, if „.,. ^^ .■;, 
"""'"•"" ""•"l^. ■ -I.-. \VI,o.s„ k,.,.|.,.tll Ills 
vor, ,nh,niv,.rilvislli,.|„v,.of(;,„l|„.|.|V.,.t,.,|. 
III. that alu,l,.|li in liim ou^-lit liini.s,.|r also t„ 
walk, ,.v..„ a, ), „ ||,,,|- ,,,,, ..,.„„„„ 1,,^.. 

'I. Ins l.r,i(h,.r al,„l,.tl, in tl,,. li-iif wh,.,-,. tl„. 

I'M „( Clinst ,l,.ans,.th IVom all >in. -,,,,1 

tli.'n. IS non,. o,.,asion of stiinihlinf; in liiin " 
III., sani,. ,lo,.|rin,. runs tliroii^rj, ||„, 

noxf clia|,t,.r: " Kv,.rvon,- that hall, this Imp,. 
1" liini iiunli,.th himself, ..yon ns lie" (Christ) 
's j.iire. \\h„s,K.v..r |.onimiftetli sin tran<- 
f-'resset!, th,. law-ete.: "an<l ye know that 
he was nianif,.ste,l to tak,. away our sins-" that 
IS. to destroy them root ami i.ramli ; "au.l in 
him IS no sin. Whiw.ever al,i,li.tli i„ ]ii,„ sin- 
n,.tli not: «lio.soev,.r s'nnetli (l,),.s nof pro- 
per y see liim, ,i,.ither "know him.- iTe that 
(loeth njrlite,)nsness is .ifrhtcous, even as he " 
ffhrist| "is rio^hteons. Tie that eonimittetli 
sin (that IS. as appears hy the context, "he 
that transgressetli the law,") "is of tlie devil; 



...r '.he ilnvil siniit'tli Tiom tlic bcijiniiing. For 
this |iui|ii)«f was llie 8uii i>l! iMiiii Jiiaiiil'e.ttwl, 
llmt ho inigiit ili^s'i'ny tin' work^i ol' tlio duvil. 
WliosooviT In horn of (iod," (uhosotnnr is 
iiuule piirtnkor <)f (toil's holiiuws acconliiig to 
till? pcrrccliou of llu; Christian (li«i«Mi8atiiin,) 
"doth not ooniniit sin;" (tliat is, dcii!s not 
transgri'Sji thi' law;) " for !ns si'cd " (tlio in- 
grafted won!, niadi^ r|ui(k and jxiwi'rful liy the 
indwelling Spirit) " rcinainc'th in him, and ■■' 
(morally speaking) "he; cannot sin, heeausc he 
is " thus '■ hniii of dod.'' For " if ye know 
that he is righteous, ye know that every one 
that doeth righteousness is Iwrn of him," and 
that he that doeth not righteousness, ho " that 
committeth sin," or transgressi^tli the law, 
"is" so far "of the devil; for the devil " trans- 
gresseth the law, that is, " sinnetli frcini the 
beginni ig." In tliis the ehiUren of Ood are 
manifest, and the children of the devil.* Who- 
Boev'sr doeth not righteousness," that is, whoso- 
ever sinneth, taking the word in its evangelical 
meaning, "is not of (iod." 1 John iii. 3-11; 
ii. 29. 

If Mr. Hill cries out. " Shcuking! Who are 
those men that do not sin? I reply. All those 
whom St. John speaks of a few verses helow: 

• Tills doctrine of St. .Tohn is perfectly agree- 
able ) that of our Lord, who said, that Judas had 
a d* 11, because he gave place to the love of 
mor ly ; and who called Peter himself " Satan," 
whf 1 he " savoured the things of men " in oppo- 
sition to '• the things of Ood." 



" Hclovcil, if (1111 licait londpinn us," (ami it 
will condciiin un if wc niii, but find much norc, 
for) •' find is >;rcali'r tliiiii our heart," etc. 
" licloved, if our heart coudeinii us not. wc liavc 
<orifldcnc(' tovvanis (!od," otc, " liccauso wc 
I- r\i liis (■oinniaiichiii'iits, and do those Ihinjis 
I hat arc plcasiui; in his sij.'ht." 1 didin iii. Sil, 
dr. Now, wc afijirchcnd. all tlie sophistry in 
the world will iievi'r f)rove that, evanj.'clieal|y 
s|)cakiiii.', " kecpin;,' (iod's eoiniiiaiidnieiits " and 
"iloin;; what pleases liiiu " is sinniii);: there- 
fore, when St. ,lohn pr. fesscs to " keep Ood's 
I'oniinandiiicMs." and " to do what is plcasinjj 
in his sijiht," he pn.lVssos what our oi)|ioncnts 
"•all "sinless perfection," and what wc call 
'■ Christian perfection." 

Mr. Hill is so very unhappy in his choice of 
St. John to close the nuinlier of his apostolic 
witnesses for Christian imperfection, that, were 
it not for a few clauses of his first epistle, the 
anti-.solilidian severity of that apostle mi^iht 
drive all imperfect Christians to despair. And 
what is most reiiiarkahle, those few eneoura;;- 
injj are all conditional: "if any man 
sin:" (for there is no necessity that he should:) 
or r.ilher. aceordin;' to the most literal sense 
of the word iiiki/jti/. which hem}; in the aorist. 
has generally the force of a past tense, " If any 
man have sinned:"' ''If he have not sinned 
unto death;" "If we confess our sins;" "If 
that which ye have heard shall remain in you;" 
"If we walk in the lifrht:" — then do we evan- 
gelically enjoy the benefit of our Advocate's 



iiilinc»sioii. Ailcl I., (lii-". Hull Ihi' lirst (if 
lliiw rliiiHcs is in-i'l'iiri'il liy llipsr wiirds: " My 
litlli' iliihlrcii, Ihisr Ihiiifis I wrilc unlo voii, 
(lull yi' sill iiiil :" iinil nil t(.;;clli,.r {.'iianli'ii ny 
IJii'w clri'iiiirul (IcihinilinTis: "lie tlint wiys, 
I kiKpv,- liiiii. mill lsiT|iclli lint his ciiinimiiiil- 
iiii'iils, is a liiir:" If my ninn Imc (hi' wnrlil, 
111!' love (if the Kallicr is iml in liim," "If 
any man say. f line (Iml. ami Imi'lli niil lii- 
liriilliiT." (Null': iii> ihat lnvrlii aiiiilhiT lialh 
fiillillcil thr law.) "lie is a liar." " 'I'licri' is 
a sin iinio ilcalli; I iIm nut say that he shall 
pray fur it. I,rt im man ilni'ivr ynii. he that 
ilnctli rijilili'iiiisiii'ss is rii.'h(i'(iiis." " ||i> that 
(•iimmitli'lh sin" (nr transyrcssctli the law) 
" is iif till' ilcvil." Til r('|prcsciit St. .Idlin. 
tlicrcfiirc. as an cnciiiy tn the ddctriiip (if 
Cliristinii piTfcction. does not npiiear to us ]mH 
iilisiiril than to ri'iiri'scnt Salan as a friinil to 
(Miii|ilo1c liolini'ss. 


SKCTKiX Vlli, 

TIIK liiirrillXh: M>T I'kI'ISII nit 
I' K I., K.I. IS. 

. '" " 'Iv'li-inr „r |„.|r..,li,,M cmillnl 1„. called 

|"l|.l>ll nl- •• l',.|,ljri,|n," will, 1,11V IIMU,. liin- 

;'"'"• ,11';'" 111- 'iMrlrin,. of ll„. Trinilv rm. ho 
'"•"""■'I »,ll, ll,,.-,. ,.|,i,|„,,s. I,,.,,,,,..,: |.,.|,,,|,„ 
aihl the |)„|),. ,.,Mlini(v il. ir, i„ onlci- li. I«. 

K<"M l'n,l,.st,mts, «,. „,,. „l,|,„,,,| ,„ r,,,„ .„ 

"I I mf the .1, •«■,.. Turks, arul iii(i,|,.|. „„l,l. nv 
>i.>iil,l ivrmn.MT tli,. OM TrsUwu;it, U-rtuio- 
II"; .1 Hs ivv,.n. il: „■,. sIh>mI,I rrm.iin,,. 11,,. 
iiiiil.v "t (.,,,1, l„,,,ns,. (I„. .M.ihon.clans conlcn,! 
"1- It; na.v. wc sIkmiM n.n.ninof. cnriimon 
Iniirianity. ixriiiis,. all irili,l,.N apprnvc it 

"Hy Imc ttvr,. all 11,,. ,.||.,.| „r ,;,„| i,,,,,, , 
licrfrct. 'I'll, IS,, will, w,.ri. iiiailo ii|.|-r,-,-t in li 
;ir,- 111 111,. r,-i„i, „r il„. j„s|. ai„| shall a|.| 
111 xl'Tv ilappy. 111,.!,, an. mv, if «•,. f„||;| ,i,,. 
.•;Miiiiian,li,i,.,iis „f (i„,| i,, ||„. „„i,v „,• ,,„,. 
!•<> ImviPfr 111,. .•oMinian,lni,.iits of (;„,i, thov sin 
"' ■ ^ li?,'-. <'l''"i"iil''' I'I'istl.. l„ ||„. Curinlh- 
,tn,.) ||,,s -|„n,ais tcstiiiiniiv, wliiili St 
(l,>n.(.n: li,.ars l„ ||„. ,l,„.|,.i,i,. of p,.rf,.,.,i,„i' 
im,irii' l«. s,i,,,„,rl,.,l hy many ,'„rr,.s),„ii,l,.iit nim- 
lalMiis fr„ni lli,. „tl„.r fatl„.|s. n,,! as this 
«„iil,l t„„ niuHi sw,.ll lliis .ssav, 1 shall only 




jU'oduee one, which is so much tiio more reinark- 
ahle, as it is taken from St. Jerome's tliiril 
dialogue against Telapius, the rigid, over- 
<loing perfectionist : Hoc ei nos dicimus, posKC 
liominem non peccarc, d relit, pro tempore, 
pro loco, pro imbecillilale corporea, quamdiu 
inlcntus est iiriitiius, qtiamdm chorda nulla vilio 
laxatur in cilhnrd ,- tliat is, " We," who op])ose 
I'elagius's notions about Atlamic perfection, 
" maintain also tliat, considering our tinn', 
l>lace and bodily weakncs», we can i-.void sin- 
ning, if we will, as long as our mind is bent 
upon it, and the string of our harp," that is. 
of our Christian resell tion, "is not slackened 
by any wilful fault." 

When 1 read these blessed testimonies in 
favour of the truth which we vindicate, niv 
j)lcased mind flies to Rome, and I am ready to 
say. Hail ! ye holy popes and fathers, j'o i)er- 
fect servants of my perfect Lord ! I am am- 
bitious to share with you the names of " Ar- 
niinian. Pelagian, papist, temporary monster, 
and atheist in masq\ierade. I publish to the 
world my steadfast resolution to follow yo\i. 
and any of your successors, who have done and 
taught Christ's commandments. .\nd T enter 
my protest a.sainst the mistakes of the minis- 
ters who teaeh that Christ's law is impracticable, 
that sin must dwell in our hearts as long as we 
live, and that we must continue to break the 
Lord's ])recepts in our inward (larts unto death. 

I shall close my answer to this argument of 
Mr. Hill by a quotation from Mr. Wesley's 



Remarks upon the Review: — "It" (our doc- 
trine of Christian perfection) " has licen con- 
(lemncfl hy the pope aiul his wliolc conclave, 
even in this present century. In the famous 
liull Unii/enitim they utterly condemn the unin- 
t('rrui)ted act" (of faith and love, which some 
then talked of, of continually rcjoiciuLr. pray- 
ing and crivinjT thanks) "as dreadful heresy!" 
If we have Peter and ClenuMit on our side.'wc 
are willinfr to let "Mr. Hill screen his doctrine 
hehind the pope who issued out the hull Uni- 
ijeintus, and, if he pleases, hehind the present 
pope, too. 

But to this objection we answer: — We 
rejoice, if the Church of Rome was never so 
unreasonable, and so deluded by antinomian 
popes, as to confound an involuntary, wander- 
injr thouftht, an undesifmod mistake, and a 
lamented fit of drowsiness at prayer, with adul- 
tery, nnirder, and incest ; in order to represent 
Clirist's mediatorial law as absolutely imprac- 
ticable; and to insinuate that fallen believers, 
who actually commit the above-mentioned 
crimes, are God's dear children, as well as the 
obedient believers who lalwur under the above- 
described infirmities. 

However, as the question is important, I 
shall give it a more particular answer. An 
infirmity is a breach of Adam's law of para- 
disiacal perfection, which our covenant 
God does not require of us now: and, evan- 
gelically speaking, a sin for Christians is a 
breach of Christ's evangelical law of Christian 



perfection; a perfection this, which God re- 
quires of all Christian believers. An infirmity, 
considering it with the error which it occasions, 
is consistent with pure love to God and man ; 
hut a sin is inconsistent with that love: an in- 
firmity is free from guile, and has its root in 
our animal frame; but a sin is attended with 
guile, and has its root in our moral frame, 
springing either from the haliitnal corruption 
of our heart, or from the momentary perver- 
sion of our tempers : an infirmity unavoidably 
results from our imhappy circumstances, and 
from the necessary inf<'licitii's of our present 
state; but a sin flows from the avoidalile and 
perverse choice of our own will : an infirmity 
has its foundation in an involuntary want of 
light and power; and a sin, in a wilful abuse 
of the present light and power we have. The 
one arises from involuntary ignorance and 
weakness, and is always attended with good 
meaning, a meaning unmixed with any bad de- 
sign or wicked prejudice; but the other ha.s 
its source in voluntary jiervcrseness and pre- 
sumption, and is always attended with a mean- 
ing altogether bad; or, at best, with a good 
meaning founded on wicked prejudices. If to 
this line the candid reader adds the line which 
we have drawn, (section v.) between the per- 
fection of a gentile, that of a Jew, and that of 
a Christian, he will not easily mistake in pass- 
ing judgment between the wilful sins which 
are inconsistent with an evangelically sinless 


perfection, and the innocent infirmities wliich 
are consist(>nt with such a perfection. 

Confounding wliat God has divided, and 
dividing what the God of trutli lias joined, are 
the two cajiital stratagems of the god of error. 
The first lie lias chiefly used to eclipse or' 
darken the doctrine of Christian perfection. 
By means of his instruments he has perpetually 
confounded the Cliristless law of perfect 
innocence given to Adam Iiefore the fall : and 
the mediatorial, evangelical law of jienitential 
faith, undi'r which our first parents were put, 
when God i>roniised them the seed of the 
woman, the mild Lawgiver, the Prince of Peace, 
the gentle King of tlie Jews, wlio " breaks not 
the hniised reed, nor quenches the smoking 
flax," but coinpassionately tempers the 
doctrines of justice by the doctrines of 
grace, and, instead of the law of innocence, 
which ho has kept and made honoralilc for ns. substituted his own evangelical law of re- 
pentance, faith, and gospel-obedience, v'.cli 
law is actually kept, according to one or an-, 
other of its various editions, bv all " just men 

by all the wise virgins 
nidnight crv, and the 

made perfect;" that i 
who are ready for tl 
marriage of the Lamb. 

Hence it appears that Pelagius and Augus- 
tine were both right in some things, and wrons 
in a capital point. Pelagius. the father of the 
rigid perf^X'tionists and rigid free-willers, as- 
.scrted thnt Christ's law could be kept, and that 
Uie kee]iing of that law was all the perfection 





wliicli tliat law rp(iiiires. So far I'olagius was 
rifrlit, havinj; voason, cnnscionce, and scriptiini 
111! his side. Hul lie was <,'rossly mistaki'ii if 
li(! confoundi'd Christ's inrdiatorial law with 
the law ot |)aradisia(al juTfeftion. This was 
his eapitjil orror, whicli led him to dony original 
sin, and io extol liuniau ,)owers so excessively 
as to intimate, that, hy a faithful and diligent 
use of th(Mn, man may he as imiot'ent and as 
perfect as Ad:ini was liofore tlie fall. 

On the other hand, Augustine, the father of 
the rigid im perfectionists and rigid honnd-wil- 
lers, maintained that, ouv natural jwwers heing 
greatly W('akene<l and depraved hy the fall, w(! 
cannot, by all the helps which the gospel 
affords, keep the lasv of innocence; that is. 
always think, sjieak, and act with that exact- 
ness and propriety which heoanie immortal 
man, when God prononnced him " very good," 
in paradise. ITe asserted, that every imprn- 
priciy of thought, language, or behaviour is a 
breach of the law of ])erfection nnder which God 
lilaeed innocent man in the garden of Eden. / nd 
he proved that every breach of this law is a sin 
against it, because the ti'ansgn^sion of a law is 
sin: and that, of eonse(nien<'i', there can be no 
.Vdamic paradisiacal perfection in this life. 
. So far Augustine was very right; so far 
reason and scri])ture sujiport his doctrine; and 
so far the church is obliged to liim for having 
made a stand against Pidagius. But he was 
very much mistaken, when he abolished the 
essential difference which tncre is between our 



Civatoi-'s liuv of strict justice, aiul our Redeeiii- 
er's mi'diiiloriiil law of justice, tcmiicred witli 
>rnicc and nicrcv. Jlcncc li,. concluded, thai 
tliere is absolutely no keeping' tile law, and, 
conse(|uenlly, no |ierforniin^' anv jx^rfect ol)ed- 
ieuee in lliis life, ami that we must sin as lon^' 
as we continue in the liodv, 'I'lius. while I'ela" 
{.'ius nuule adult fhristiiins as |)erl'ecllv sinless 
as .ulani k:\^ in paradi-e, Au^'-isii,i,. m,,,!,. 
them so completely sinful, as to make it neces- 
sary for every one of theiri to jro into a deatli- 
pur^'atory. cryinjr. '• Tliere is a law in mv mem- 
hers. w-liieh lirin^'s me into captivitv to ihe law 
of sin. Sin dwcileth in me. With mv flesh I 
serve the law of sin. I am carnal, sold under 
fin. wretched man that I am. who shall 
deliver nu;?" 

Tlie scripture doctrine which W|. vindicate 
stands at an eipial distanc.' from lliese extremes 
of Pehi<.'ius and .\uf:ustine. It rejects, with 
Au"ustinc\ the Adamii- perfection which J'ela- 
gins absurdly pleaded tm- : and it explodes, 
Willi I'ehifjius. the necessar\ rnnliiiuance of 
indwelliiij; sin and carnal liniiilaf;e. which 
.Viijjustine. the Adaniic ))crfection which I'ehi- 
adult liclievers are still siiiiicrs, still imperfwt, 
accordin,!; to the rifrhteous law of paradisiacal' 
innocence and ]MM-feetion: and vet they are 
really saints, and perfect, accordiiifj io the 
ftracions law of evan.u'clical justification and 
)ierfeeiion: a law tliis wliich considers .as up- 
riglit and perfect, all frodly heathens, ,Tews and 
Christians, who are without fruilo in their 




rospectivc folds, or iindor their various dispen- 
sations. Tims, by still viiidicjitinj; the various 
filitioiis ot Christ's iiiediiitorial law, which ha.s 
Ih'cm at Hiui's, almost Iniriod under luaps of 
jihai isaic and anliiiomian mi.staki'S, wo still 
defend pr: etieal reli,s,'ion. .And, as in the Scrip- 
ture Scaler by prDviii^ the evan;;vlical mar- 
riage of free grace and free will, we have recon- 
ciled Zelolcs and ironestiis, with resjiect to 
faith and works; so, in this essay, by ])roving 
the evanjrelical union of the doctrines ot grace 
and justice, in the mild and righteous law of 
our T'edcemer, we reconcile Augustine and 
IViagius, and force tlieui to give up reason and 
scrijiture, or to rcnouiUM^ the monstrous errors 
which keep iheiu asunder; I mean the deep 
anliiiomian errors of .Viigustiiie, with respect 
to 'ndwellifig sin and a dcath-purgatcu'v. and 
the hightlown, pliarisaie errors of Telagius, 
with regard to Adamic jierfection, and a com- 
jilete freedom from original degeneracy. 

The method wo have used to bring about 
this reconciliation is quite plain and uniform. 
We have kept our Scripture Scales even, and 
used every weight of the sanctuarv without 
lirejndice; esiiecialiy those weights which the 
moralists tiirow -aside as Calvinistic and anti- 
noniian; and those which the solifidiaus cast 
away .as llosaic and legal. Thus, by evenly 
balancing the two gospel axioms, wo have re- 
united the doctrines of grace and justice, which 
healed Augustine and lieated Pelagius have 
scparaled; and we have distinguished 


our lietlwiiicr's ovnngolioal law from our 
Creator's paniilisiacnl law; Iwo distinct laws 
tlicso, wliicli Ihoso iiliisitrioiis antagonists have 
(•onfi)iinik"<l : and wo Hatter ourselves that, by 
this artless means, another stop is taken to- 
wards bringing the two partial gospels o£ the 
<lay to thu old standards of the one complete 
gospel of Jesiis Christ. 

But another noted divine of their persuasion 
comes up to their assistance: it is the Kev. 
llr. ilnllhew Henry, wl») has deservedly got a 
great ruinu' among the Calvinists, by his valu- 
able Exposition of the ]5ible, in five folio 
volumes. Tliis huge piece of ordnance carries 
a heavy hall, which threatens the very heart of 
our sinless gospel. It is too late to a'ttempt an 
abrupt and silent flight: let, then, Mr. Henry 
lire away. If our doctrine of an evangelically- 
sink>ss perfection is founded upon a rock, it 
will stand; the ponderous ball, which seems 
likely to demolish it, will rebound against the 
doctrine of indwelling sin; and the stiindard 
of Christian liberty, which we wave, will be 
more respected than ever. 

"Corruption," saith that illustrious oppon- 
ent, " is left remaining in the heart of good 
Cliristians, that they may learn war, may keep 
on the whole armour of (iod, and stand con- 
tinually upon their guard." "This corruption 
IS driven out of the liearts of believers by little 
and little. The work of siinctification is car- 
ried on gradually; but that judgment will, at 
length, lit! brought forth into a complete vie- 



tory," namoly, when death shall conip to the 
nssistiinoo of the ntoninj; hlooil, ami of the 
Spirit's power. That this is Mr. Henry's rtoe- 
trine is evident from his eoiiiinent on "(ial. v. 
17: "In a renewed man. when! there is sonie- 
thiiif; of a tfooil prineiple. there is a strnjifjle 
lietween," ete.. " the reniainilei's of sin, and tlie 
heginninjfs of sraco; and this Christian must 
expect will 1h' their exercise as lon^; as thev con- 
tinue in this world;"' or, to speak more' intel- 
ligently, till they go into the death-pnrRatory. 
Not to mention here again (ial. v. 17, etc., 
Mr. Henry Imikls tills nneomfortahle doctrine 
\i\mn the follo.ving text: '"The Lord thv (iod 
will put out those nations hefore thee by little 
and little; thou mayest not consume them at 
once, lest the heasts of the field increase uj)on 
thee." Deut. vii. 23. And he gives us to un- 
derstand, that, "pride, and sixurity, and other 
sins," are " the enemeis more dangerous 
than the heasts of the field that would he 
apt to increase" upon us, if (iod deliv;>red us 
from indwelling sin, that is, froni the remains 
of pride, and carnal security, and other sins. 
This is backed by an appeal to the following 
text: "Now these are tlie nations which the 
Lord left to prove Israel hy thein. to know 
whether they" (the Israelite's)' "would hearken 
to the commandments of the Lord." Judges iii. 
1, 4. See Mr. Henry's Exposition on 

To this we answer: 1. That it is, aKsurd to 
build the mighty doctrine of a death-purgatory 




npoii an liistoriinl ulluHion. If siicli all 
ttvro proofs mi. ,„uIi1 casilv nmlliiiU m jju- 
iiionts; \vc foiilcl say, llial, sin is In lie ultcrlv 
;l>slr,,v,,l, bccauso Mosos savs, '• Tli,. Loivl de- 
livcml into onr bands ();;, ami all l,is pcopU., 
and «•(. sniot.' hini until nonr was left to liim 
remaining;" ])o„f. iij. :) ; i,,.,,^,,^,, >' j,„,,„„ 
Mi.nt,. Uoi-ani. kinf; „( C.nvr. and his people, 
nntil lie had left him none remaining ;" Dent, 
x. ;i;i; " hocaiisc Saul was cnrriiMandc,' '• iittcrlv 
to drstro.v Iho sinniTs,— ih,. Anialckitcs," anil 
lost his crown for sparin^r their kinj;: liccaiise. 
vyhi^n (iod "overthrew I'lianioli ami all his host 
there remained not so iini<h as one of tlieiii :" 
Kxod. xiv. a;!; because when (iod "rained fire 
upon Sodom and Oomorrali. he overthrew all 
their" wicked '• inhahitanis;" and because 
Itoses says, "I took your sin. the calf which 
.vc liad made, and Imriil it with fire, and 
stain|ied it. and ^'roiiiid it verv small, even until 
It was as .small as dust, and cast the dust there- 
of into the brook." Dciit. ix. 21. But we 
shoub, blush to build the dm-trine of Christian 
perfection upon so absurd and slender a foun- 
dation; and yet such a foundation would be 
far more .solid than that oi, which Ifr. Ilenrv 
builds the doctrine of Christain imperfection, 
nnd of the necessary iiidwellin<r of sin in the 
most holy believers. For. 

2. Before (iod perniilteil the Canaanites to 
remain m the land, he had said. "When vc are 
pas.sed over the .Tordaii. then ve shall drive out 
all the inhabitants of llie land before you and 



(loati-iv nil ihoir jiicturos; for I Imvo Kivcii 
you the laml to pusscsa it. Hut if ye will not 
ilrive out the inlmliitanls of tlii' land licfon^ 
you, tlu'U it shnll mnw. to pass, tlmt tlioso wliieli 
yu let ronmin of thorn shall ho pricks in your 
vyo8, and thorn." in your sides, and shall vex 
you in the land wherein ye dwell. And, more- 
over, I shall do unto you, as I tlioujrht to do 
unto thoni." Xuuil)er!( .xxxi'i. .'il, ete. Hence 
it appears, that the sparinn; of the Canannites 
was a punishment inflicted upon the Israelites, 
a.s well as a favour shown to the Canaanites, 
some of whom, like IJalial) and the (Jibconitcs, 
proliahly turned to the T/ord, and as fiod's 
creatures, enjo>ed his saviuj; mercy in the land 
of promis<'. But is indwellin;; sin one of Ood"s 
creatures, that fiod should show it any favour, 
and should refuse his assistance to the faithful 
believers who are determined to <;ive it no quar- 
ter? Can indwellinjr sin he converted to flod. 
as the indwellinj; Canannites mifjht, and as 
some of them undoubtedly were? 

3. But the capital flaws of Mr. TTenryV ar- 
gument nn>. I apprehend, two suppositions, the 
absurdity of which are slarnp;: "Corruption," 
says he, " is left remaininf; in the hearts of fjood 
Christians, that thev may learn war, may kei'p 
on the whole armour of Ood, and stand contin- 
ually upon their guard." .Tust as if Christ 
had not learned war, kept on the breastplate of 
righteousness, and stood continually upon his 
guard, without the help of indwelling sin ! 
.Tust as if (he world, the devil, the weakness of 


llii' llosli, and ,l,,ith, our |,,.st ..noinv; wiili 
w iicli our Lord so severely ,oMllie(e,l,'were not 
ndversaries jiowcrrul enoii-h to provo U!- (o 
flifrn;;,! us to lenrn war, anil (,, ruakc lis keep 
on ami use " llie wliolo armour of (Jo.l " to the 
«;n. o our 11 re ! The other al.sunl supj.osit ion 
i« hat, pride, and swurilv. and other shis " 
(wliieli are supposed to l„. tvpilied Ijy "the 
wild heasts" mentioned in Deiit. vii. V2') "will 
jiiireaM. upon us " hy tli(. di'stnietion of iiulwel- 
""« sin. Hut 19 it not as ridiculous to sui.- 
JMwe this, as to say, " I'ride shall in.rrase no- 
on us hy thft destruction of pride; and the ear- 
na 9,.eurity will gather stroiiKtli hy the extir- 
pation of earnal se.:urity, and by the iniplant- 
iiiff ol constant watchfulness, which is a 

lonleiur/orr ^''"'"'''" P"'^"'''"" ''^"'''' ""^ 
4. With respect to the inference whicli Mr 
Henry draws from these words, "Thou mavcst 
not ronsiime them at once; the Lord willput 
thein out hefor,. tllce hy little ami little:" is it 
not hip-hly .ihsurd al~o? Docs he -ive us "the 
shadow of an argument to prove, that this verse 
as spoken of our in.hvelling corruptions' 
And siij.pose it was, would this prove that lli,. 
doctrine of a d,.alh-purgafory is true? You 
say to a person, " Vou must eat vour 
dinner hy little and little, vou cannot swallow it 
down at one gulp:" a farmer ttaches his son to 
1> ough, and says, " We cannot plough this field 
a once, hut we iu,.y plough it hy little and 
lilllc; that IS, hy making 0110 furrow after 



iiniitlii'i-. till we mil the Inst furrow."' Hciuo 
I (lni«- llic fDlliiwinj; iiiriTriiiis : wi' i-,\\ our 
ini'iils iind plin.^'li iiiir llclrls Ijy lillli' iiii'l liltlc; 
mill llicri-fiiri' ii<i ilimiiT inn \ir I'lid'ii, niiil no 
lirlds |ilimf;lii'il. lid'ori' ilnilli. A >iir);i'iiii sins, 

llint l|ii' I liii;: nf II HiMiiiil is I iirricil mi ■;rii(iii- 

iilly;" hi'iiri' his |in'jiiiliii'(| ninti' runs iiwiiy 
with till' nnlioii. Iliiit nil wniiiiil can lie liciili'il 
IIS liinif ns II (mticnl is nlivi'. W'lio ilms mil sii' 
ilii' tliitt- iif llii's(. ('(mi'liisioiis y 

"i. Hut till' '.'I'l'iili'st iilisiinlity. I ii|)|ii'i'lii'nil. 
is yi'l lii'liinil. Not to iilisiTvi', llint wi' ilii not 

I iiiliiT 111 liiivi' ri'iiil iiuy I'liiiiiiiiiiiil ill our 

liililcs not to I'onsiiiiiii sin at oni'o; or any 
ili'ilaratiiin, that (Iml will |iut ii nut nnlv " In- 
little mill littli-;" wo ask, Wlint li'nfitli of liin'i' 
ilo you su[i|>oso (loil niiNinsy Vou niaki' liiiii 
say. Unit lie will iiiaki' an mil of our inilwi'l- 
linj; sin " liy litllo ami litllo:" iln you think 
111" lui'mis four ilays, four yi'iirs. or foiirsi'on' 
years, you semi all who die iimler that aj;e in, 
liell. or into some |iuri.mtory where they iniisi 
wait till the eifihty yeiirs of their iiinlliit with 
imlwellini; sin me emieil. If you siiy. that (lod 
ean or will do it in four days, hut not under, 
vol' ahsiirdiy sii|i|iose. Hint the penitent thief 
reninined at least three days in ]iarailise full 
of indwelliiiir sin; .seeing.' Hint liis smictifiea- 
tion was to lie '"earried out firadiially" in the 
spaee of four days at least. If you areohliijed to 
uranl. Hint when the words " liy little and little " 
are aiipliiil to the destruetion of indwelling sin, 
thi'V niav mean four lioiirs. (the time wliieli the 



|irniliMi( Ihiof prolmtilv liv(Hl nflcr liis cnnvcr- 
Moii). IIS wi'll ,1.. r.Mir ihiys. ,\„ not von lu.^'in 
ii> I"' aslmnii'il i,{ vonr Hvxtc'in? And if 
.V"ii rv|,|y, llml, ,l,.,illi liloiii' fii'llv (■vlir|iiili.s in- 
iluvllin;; kIii. clr„.H nol ihis rnvnunlr liMift (if 
ynirs oMTiiirn Mr. Ilmi'v',- diMlriii.' iil"iut tlic 
iiccs^iiy of llir sloH-, ;r,M,hiiil d.sirn.l ion of 
imlHcllin^ gin? May not n sinniT Mint- in n 
moinrnl. wlun (ioil lirl|N liim to liclicvcy And 
iiiiiy not n liclicvcr. whom you siippcric. nivi's- 
s:irily full of indwrllinj,' sinus lonj; ih Iii' is in 
tins uoi-ld, die in a nionicnt? If von answer 
111 the iirfialivr, yon deny (lie sudden dealli of 
dolin the Ha|ilist, St. Jaiiies, and St Taiij 
who had their heads out off in a moment: in a 
word you deny that a Ixdiover can die suddenly. 
If you reply in the ntlirmntive. voii ;.'ive up the 
point, and ^'rant thai indwellin^r sin may he 
instanfaneonsly destroyed. And now what he- 
eonies of Mr. Ifenry'.s arKumenf, whicli sup. 
poses that sanetilieatinn e-in never lie eom|ilele 
iif;. ;:radual pro- ess;" mid that 


the extirpation of sin eaniiol take plaee hut 
■liv little and little?" 



Youii regard for scripture and reason, and 
vour desire to answer the end of God's predcs- 
liiiiition by "being confonncd u, the image of 
his Son," have happily kept or reclaimed you 
from the aniinomianism exposed in these 

Vi> see th(> alisolute necessity of personnllv 
'■■fulfilling the law of Christ;" your bosoiii 
\x\o\\i with desire to " perfect holiness in the 
fear of God ;" and far from blushing to bo 
called " perfectionists," ye openly assert, tliat a 
lierfect faith productive of perfect love to God 
and man, is the pearl of great price, for which 
you arc determined to sell all, and which next 
til Clirist. you will seek early and late, as the 
one thing needful for your spiritual and eternal 
welfare. Some direclions, therefore, about 
the manner of seeking this i)earl cannot but be 
acceptable to you if tbey are scriptural and 
rational : and such, T humbly trust, are those 
which follow: — 

1. First, if ye would attain an evangelically- 
sinless perfection, let your full assent to the 
truth of that deep doctrine firmly stand upon 



the evangelical foundation of a precept iinrl a 
promise. A pr.^pt ■••itliout a promise would 
Jiot siifficie- , ap.inwi.-. j,ii; nor would a 
promise witti iiil n pvecop, properly bind you; 
but a divine i "-sent aivl a diviiie promise form 
im unshaken K ;lu^[:„;i Let, then, your faith 
deliberately rest her right foot upon 'these pre- 
cepts : — 

"Hear, Israel; Thou shalt love the Lord 
tliy Ood witii all thine heart, and with all 
thy soul, and with all thy miffht." Dent. vi. 4, 
•^>. "Thou shiilt not hnto thy 'nei<;hbour in thy 
heart: thou shalt in anv wise rcliuke tli'y 
neifjhhour, and not sufTer sin uiion him : thoii 
shalt not avenge, nor bear niw frrudire airainst 
the ehildren of thy people; but thou'shaU love 
thy neighbour as thyself: I am the Lord; ye 
shiill keep my statutes." Lev. xix. 17-10. "And 
now, T.-rael,'what dotli the Lord tliv (!od re- 
ipiire of thee, but to fear the l^ord thy fiod. to 
walk in his ways, and to love and serve the 
Lord thy God witli all thy Iieart and with all 
thy soul, to keep the eommandments of the 
Lord thy God, and his statutes, which I com- 
mand thee this day for thy good," etc. "Cir- 
cumcise,, therefore,' tlie foreskin of your heart, 
and he no more stiff-necked." Dent. x. 13, etc. 
" Serve God with a perfect heart and a willing 
mind ; for the Lord search(-th all hearts, and 
understandeth the imaginations of the 
thoughts." 1 Ohron. xxviii. 9. 

Sliould unbelief sugsrest, thfit the=e are only 
Old Testament injunctions, trample upon the 



I'also sufrfffisition) ''""l rest the same foot of your 
faitli upon tlie followinj^ \ew Ti'stanK'nt pre- 
cepts: '■ Tliink not lluit I aiu conic to (lestniy 
tile law, or the jirojihets." " 1 siy nnio you, 
liOve your enemies, bless tliein that cnrse you, 
do good til tliem that hate you," etc; "' tliat ye 
may be the children of your father who is in 
heaven."' etc. " For if ye love tlieiu wliieh love 
you, what reward have ye? J)o not even the 
]ml)!icans the same?" "Be ye therefore per- 
fect, even as your Fatlier whieli is in heaven is 
perfect." Matt. v. 17, 44, etc. " Tf thou wilt 
enter into life, keep the commandments." 
Afatt. xix. 17. " Bear ve one another's burdens, 
and so fultil the la.v 'of Christ." Gal. vi. 2. 
" This is my commandment. That ye love one 
another, as T have loved von." John xv. 1",'. 
•'He that lovetli anotlier hath fulfilled the law. 
For this. Thou slialt not commit adultery." etc.. 
etc., "Thou shalt no! nvet; and if there lie 
any other conimandiiicnt. it is briefly com- 
prehended in this sayiiif;, Thou shalt love thy 
neighbour as thyself. Love worketh no ill," 
etc. : " therefore love is the fnlfiUing of the 
law." T?om. xiii. 8-10. "This commandment 
we have from him. That he who loves God, love 
his brother also." 1 John iv. 'il. "If ye ful- 
fil the royal law. Thou shalt love thy neiphhonr 
as thyself, ye do well. But if ye have respect 
to persons, ye commit sin, and are convinced 
of the law as transgressors." James ii. 8, 
0. " Circumcision is nothing, nneircuracision is 
nothing," comparatively speaking; "but" un- 



(lor Clirist "tlic h-rpmji of the niiiiirinii(lMi(.|ils 
of (lod " ]s tli(- one thiiifr noodful. 1 Cor. vii. 
1!'. " iMir till' cnil of liic (■(iriiMiiiii(liiu>nt is 
c'liarity out of » pure lirart, ami of a fjooil coii- 
scicncp, anil of faith iiiircif.'iu'cl." ] 'rini. i. o. 
"Though I have all faitli." etc., "and haw not 
cliarity, I am nothin<r." 1 Cor. xiii. v'. ■■Who- 
soever .shall k-eep the whole law " of liliertv, 
'•and yet offerul in one point/' (in uncharitahle 
respect for persons.) " lu> is fruiltv of all,'" etc. 
"So speak- ye. and .so do. as thev'that sluill he 
judged hy the law of liherty."" which recpiires 
perfect love, anil therefore luakes no allowance 
for the least degree of uncliaritnhlcness. 
.faTnes ii. 10, Vi. 

When the right foot of your faith stiinds on 
these evangelical precejits' and proclaniations, 
lest she should stagger for want of a promise 
every way adequate to such weightv eommand- 
nients, lot her place lier left foot upon the fol- 
lowmir ])roniiscs, whicli are extracted from the 
Old Testament :—" The Lord thv (Jiiil will cir- 
cumcise thine heart, and tlie heart of thv seeil, 
tif love the Lord thv (iod with all thine' heart' 
and with all thy soid. that thou mayest live." 
Dout. .v.\x. (1. " Come now. and let us reason to-' 
gether. says the FiOrd : thougli your sins he as 
scarlet, they shall he a.s white as snow; though 
they he red like crimson, thev shall ho as 
wool." Isaiah i. IS. That this promise ehieflv i 
refers to .sanctifieation is evident, 1. From the' 
versos which immediately prec-eile it. " Atako 
you clean." etc. ■' Cease to do evil, learn to do 



well," etc. And, 3. From tlic verges wliicli 
immediately follow it, "if ye lie willing and 
obedient, ve shall eat tlie good of the hind; l)iit 
if ye refu»i> and rebel," or disobey, "ye shall 
be devoured with the sword." Again: " [. 
will give them an heart to know me, that I am' 
the Lord: and th(!y shall he mv people, and 1 
will be their (iod," in ;. new and peculiar man- 
ner: "for they shall return unto me with tlu'ir 
whole heart." "This shall be the covenant 
that I will make with the hou.«e of Jsrael; 
After those days, says tlio liord, ' I will jiut my 
law in their inward parts, and write it in their 
hearts; and will l)e their Hod, and they shall 
he my people." Jeremiah .xxiv. 7; xxxi. Xt. 
" Then will r sprinkle clean water upon you. 
and ye sliall be clean: from all your filthiness, 
and from your idols, will I cleanse you. A new 
heart also will I give you, and a new spirit will 
T ptit within you: and I will put away the 
heart of stone out of your flc>sb, and I will give 
you an heart of flesh. And I will put my 
Spirit within you, and cause you to walk in 
my statutes, and ye shall kcej) my judgments. 
and do them." Ezekiel xxxvi. 2.5-27, 

And let nobody suppose that the promises of 
the "eireumcision," the "cleansing," the 
"clean water," and the "Spirit," which are 
mentioned in these seriptures, and by which 
the hearts of the believers are to be made 
" new," and God's law is to be so written there- 
in, that they shall " keep his judgments and do 
them ;" let none, I say, suppose that these glori- 



nils pro,„is,.s l„.|on,ir only t<, the Jews; for 
then- full ii(T(,jriplislinH.iit pceiiliarly refers to 
lie ( linstum ilispensatinii. Resides; if siirinlt- 
Imj; of tlie Spirit were sullioient, under the 
.lewish di.spens,ition, to raise the plant of Jew- 
ish perfoetioii in Jewisli l)eli,.vers, how much 
more will tlie revelation of 'Ml,,. i„„. , „( 
"lu; salvation." and II,e ontponrinfrs of the 
bpirit, raise tlie plant ,,1' Christian i.erfee- 
lon m fadhfid. Christian heli.vers! And 
that this rev(dation ot Christ in ll,,. Spiril 
as well as in the flesh, these elTnsions ot 
(he water of life, th.'se haptisnis of lire 
which h.irn np the ehaff ot sin, thoroiishlv 
purse Gods spiritual floor, save us from allonV 
iineleannesses, and deliver .is from all our en.- 
mies: that these hlessin^s, I sav, arc peeiiliarlv 
promised U, Christians, is demonstrable bv tl'' 
followin,;; eloiid ot Xew Testament d 
and promises: — 

''Blessed he the Lord Cm] of Tsrael; for he 
hath raised np an horn of snivalion for us as 
ho spake hy the mouth of his holv pronets 
that we, beinrr delivered oiil of the hands of our 
enemies, might serve him without "' unbelieving 
fear,; that is, with perfeet love, "in holiness 
find righteousness Iiefore him. all the days 
our life." Luke i. C,A-7r,. "Blessed 
poor in Spirit," who "thirst after ri 
ness: for they shall be tilli'd." Jfatt 
"If tliou knewest the gift of God," ete., "thou 
wouldest have asked of him, and he woul.l ] 
given thee living water." " .\nd th. 



are the 


V. 3, fi. 

water that 



I slmll fjivc liiiii, shall bo in lihn ii well of 
water, spriiijrin^' ii|i to tivorlastiiif; lil'i-." .John 
iv. 10, 14. ••.Iisiis st(K)(l ami tried, sayiii},'. If 
aiu' man Ihir.'^t. let liim come to me and ilrink. 
He lliat helicvelli i>n mi',"' wlien 1 sliall have 
ascended iij) on hi^di, to nreive '/itU for m<'n, 
"out of his helly shall How rivers of living' 
water,"' to cleanse his soul, and tn keep il 
<dean. " But this lie spake of the' Spirit, which 
they tliat believe on him shall receive; for the 
Holy Ghost was not yet jjiveu " in such a man- 
ner as to raise tlie plant of Christian perfection, 
'■ Itecause ,lesus was not yet glorilied," and his 
spiritual dis-iensation was not yet fully ojiened. 
John vii. ;i:, etc. .Mr. Wesley, ill his Plain 
A(count of Christian IVrfection, has published 
senile excellent (pierics, and proposed them to 
those who deny perfection to be attainable in 
this life. They are close to the point, and 
therefore the two first attack the ini]ii'rfection- 
ists from the very ^'round on which 1 want you 
to stand. They run thus: — " 1. Has there not 
been a larfjer measure of the Holy Siiirit given 
under the gospel, tlinu under the .Tewish dis- 
))eniition? It not. in what sense was ' llie 
Spirit not given' before Christ was 'glorilied?" 
.lohn vii. :i!i. ■-'. Was that ' glory which fol- 
lowed the sufferings of Christ." I'Teter i. 11, 
an external glory or an internal, viz., the glory 
of holiness?"' Always rest the doctrine of 
Christian perfection on this scriptural founda- 
tion, and it will stand as firiii as revelation 



ll is ulloui.l ijii iill sicli's. iliai llic> (lispoiisa- 
tiou of ,l()lin the Baiitist i-\irc(lnl timt of the 
othur iiroplu'ls, iKraiisc it iiniiiciliatflv intro- 
(lucfd llio f,'osprl of Christ, and hecaiiw' .John 
was not only iippoiiitcd to " pivacl! tlio ha[itisin 
of repcntanuL'," but also cluarly to point out 
the very person of t'lirist. and to " j,'ive know- 
ledge of salvation to (;<m1's ]]eopl(. hy the remis- 
sion of sins." Luke i. 17. And, iievortheless'. 
Joint only promised the blessing of the ijpirit, 
whieh Christ l)est(rtved when he had received 
gifts for men. " I indeed," said John, •' lm|)- 
tize you with water unto r<>pentance: hut lie 
that eometli after me U mightier than I ; lie 
shall ha|)tize you with the llolv (ihost. and 
with fire." Matt. ill. 11. Sueh "is the inipor- 
tanee of this jiroiiiise, that it is partieulavlv 
recorded not only hy the .three other I'vangelisls, 
(see Mark i. S, Luke iii. It;, and John i. ac,) 
but by our Lord hiiiiself, who said just be- 
for<' his ascension, ■'.loliu Irulv baptized with 
water; but ye shall be lia]itized with the Holv 
t'lhost not many days licnei'."' Acts i. .">. 

So capital is this ])romise of the Siiirit's 
sti;onger influences to raise the rare plant of 
Christian jierfection, that when cnir Lord 
speaks of this jiromise. be emphaticallv calls it 
"the promise of the ]-"ather;" beeause'it shines 
among the other of the (icwpel of 
Christ, as the luoon do»<s among the stars. 
Thus, Acts i. 4: "Wait," says ho, "for the 
promise of the Father, which ye liave heard of 
me." And again, Luke xxiv" 49: "Behold, 



I solid tiki proiiiiM' oT my Fiitlipr upon you." 
Agreeably to tliis, St. I'l'ter says. '• Joaus iicing 
liy the right hii.iil of (loil exulled, anil hav- 
ing received ol' the KathcT lhc> prnmise of the 
Holy, lie has sheil fcirth this." He has 
begun abundantly to fullil "• that wliieh was 
spoken by the propliet Joel; And it shall oonie 
to pass in the last days, saitli (iod, that I will 
pour out" (bestow a more abundant measure) 
"of my Sjiirit upon all llesh." Tlierefore 
repent and he baptized," tliat is, make an ojieii 
profession of your faith, " in tlio name of the 
Lord Jesus for the remission of sins; and ye 
shall roeeive the gift of the H(dy flhost. For 
the promise is unto you, and in your eliildren, 
and to as many as the Ijord our God shall call " 
to enjoy the full blessings of the Christian dis- 
pensation. Acts ii. 10, ir, ;i3-39. This jironi- 
isc, when it is received in its fulness, is uii- 
doiilitedly tlie greatest of all the " e.\ceediiigly 
great and ])recious promises " which " are giveii 
to us, that by them you might be partakers of 
the divine nature," tliat is, of ]niro love and un- 
mixed lioliness. 2 Peter i. 4. Have therefore 
a iieculiar eye to it. and to these deep words of 
our Lord: "F will ask tlie Father, and he 
shall give you anotlier Comforter, that bo may 
aliide with you for ever; even the Spirit of 
trutli " and iwwer, " whom the world l:nows 
not," etc.: "but ye know him; for he remain- 
etli with you, and .'iliall be; in you." At that 
day ye shall know that T am in my Father, and 
von in me. and T in you." For " if any man," 




IS anv Ik'Huvlt, " love niu, lie will kuop my 

nis: a„, ,„v Ka,|„.r „.i|, ,,,„ hi,,, and we 

1111 eonie to I,,,,,, n,„l ,„,^^^^. „^^^ „, j j, 

mn' JCn.iv. UU2X " Winch," says Mr! 

\\..k.y, ,n '„s ,„,u. on the place, " i.nplies such 

an if ";:'■'! 'Vf'".'"" «'■ ""■ 'livine presence 
ami love, that the lornicr in justification, is as 
I thuij; ,„ eo,„par,son of it.' Apreeahle to 
til N the s„„„. .,,„l,ci„us .livine expresses him- 
selt thus ,„ another of his puhlieations :- 
ihc'se virtues '-meekness, humility, and 
rn.-' res,,.„afn„ to (iod-"are the oni; wc"l. 
.linK ffarn,e,if: they are the lamps and vessels 
we lurn.shed oil. The,-e is nothir.f. that 
l.ln.nst..a,!onhnn; they must hav■,^their 
lull and perfect work m you, or th,. soul can 
never 1,0 delivered from its fallen, wrathful state 
liPi-e IS no possihility of salvation hut in this. 
And when the Lamh of (iod has brought forth 
Ins own meekness etc.. in our souls, "then are 
"Mr lanips ni„„„.d, and our vh-gin hearts made 
r..ady for the This marriage- 
''•asl sionihe. (he entrance into the highSst 
.-late of union .nat can be between fiod and the 
sou in this lite. This bi,-thday of the Spirit 
of love in our .snids, whenever we attain, will 
feast our souls with such peace and ioy in God 
119 will bio out the remembrance of eVerythin- 
that we called peace or joy before." 

Jo make yon believe this importjint promise 
with more ardour, eonsider that our Lord 
*<pent some of his last moments in sealinjj It 
witli h,s powerful intereessi,>n. After havin.' 



priivrd the Kathi'r in " ^iiiictil'v " liis disciplos 
■■ tlinni;;li tile Inilli " lirnily iTiili/aicil liy their 
fiiilli, unci |iiiwiTl'iilly a|i|ilir(l liy liis Spirit, he 
mill*, ■■ Xi'ilhcr pniy I fur lluisi' jil'iiu', iint for 
Ihciii wlio will liriiivc iiii iiir liiniii};!! tlicir 
word." And wliiil i< il thai our lj<ird iiakji 
for tlipsc bcll^'ViTs? 'I'ridy xvlial S|. I'aul asked 
for the iiiiperft'il lu'licvers at ( irinth, '" cvi^n 
their ]H'rl'ii:tinn," 'i Cor. \iii. !); a state of Koid 
this, wliicli Christ deserihes tliiis: — ''That tliey 
all may lie one: as tlioii, l''athi'r, art in me, 
and I in thee, thai they may lie made one in 
us," etc.: '"that iliey may lie one, as we are 
one: I in them, and thou in me. that they may 
he perfected in one: and that the world may 
know t!'; ' Hion liast liive<l i!iern as thnu liast 
loved ne 'ohn wii. lT-3.'). Our Lord eould 
not pray m vain ; it is not to he supposed that 
the scriptures are silent with respect to the 
effect of this solemn prayer, an answer to wliich 
was to j;\\p the worlil an i(U'a of the new 
iTeruaalem comiufr down from heaven. — a speci- 
men (d' the )io\vi'r wliiih introduces hcdievers 
into the state of Christian iicrfeclion ; and tlicre- 
fore we read. Iluit. on tlie Day of I'entecoat. the 
kin<;dom of Satan was jiowiTfidly shaken, and 
the kinjidom of (iod — " rijrhte<)\isness, peace, 
and joy in the Holy (Ihost " — hejran to come 
with u new power. Then were tliousands 
wonderfully converted, and clearly justified. 
Then was the kin};dom of heaven taken hy 
force; and the love of Christ, and of the 
brethren, began to burn thr chaff of selfishness 

TO .\^■Tr^•()^tIA^•ISM 


nnd sill witli ii which the worhl liad iicviT 
M'Cfi lifl'orc. Sec Acts ii. -(;', ell-. Sonic time 
nl'lcr, Hiiothcr ;riiiriiiiis liaptisni. or capital oin- 
poiiriiif; ill' the Spirii. iiininl hrhcviTs I'urlhfr 
ililii ill.' kiiijiiiiiiii (if MTiiic «hiih piTl'i'cts them 
ill "lie. Aii.l thci-cldiv w,. liiiil, ihai n,,, „,.. 
(•mint which St. I.ulii. jrivcs ii> ol' thciii after 
Ihi.- scccmil ciipiial niaiiifcstatiiiii of the llolv 
Spirit, in a firrat ilcfjrci'. answcr.s in our Lord's 
liravcr I'or their pcrnrlion. lie liail a.s|<e(l 
"tliat tlley ,ll; llii^rlii |„. ,„|,,_" .,11,1 11,1,, ,|„,j. 

■■ iiii^'lil I le as the Katlier and he are one," 

and tliat they "iiiijrht he perfiHl.-d in one." 
John .vvii. i:, |.te. And now a fiilhT answer 
is given to his deep rei| Take it in tlie 
words of Ihe inspired liistorian :— " Ami wlien 
tliey laid pray.Hl. the jilaiv was shaken where 
they wi're assenihled toi;etlii'r; and they were" 
onee more " (lih'd witli the Holy (Jhiist. anil 
they spake the word with" still ;;reater •' hold- And the niiiltitude of them that helieved 
were of one heart, and of one soni : neither 
said any of them, that aiijrht of the things 
whieli lie posses.sed was his own; Imt tlioy had 
all things eommoii," ete. " .\nil great grace 
was ujion them all." Acts iv. :!!-:!:!. Who does 
not see ill this account a specimen of that grace 
^vllich our Lord liad asked I'or helieyers, ^yhen 
lie had prayed tiiat his di.sciplcs. and those who 
would believe on him through their word, 
might he "perfected in one?" 

Tt may ho askixl here, whether 'he multitude 
of them that helieved in those linppy days were 


LAST rrtlXK 

all iHTfuit III luv,.. I ,iii,tt.r, ilial, if jmro luvf 
hail cai-t (lilt all .■.(■llislin,.»s ami sinriij r,.;,,- Inim 
llirii- lii.ails, llh'V «viv uii.l,MiK|,.,llv niailr imt- 
fi.v( III U,m: Itiit as (ioil ,|,„.s iml iiMially i-f- 
liiovi.' (Iir |)lii;;ii,- ol' iiiilvMJIinM- ^j,, |j|| j,' 1,,,^ 
lii'i'll iliMH)u.r,>(l ami laiiii'iili'il ; nii,l „s wc llii.l. 
ill till' two iirM ciinptcTS, an accoiiiit »( tin' 
fruilf of Ananias ami his wife, niul of ih,. par- 
liality or si'llisli iiiiiniiiii'iiifr „f Home liolicvfi-s • 
it Bcoiiis, that thcis(. oliiclly who hoforc wcn' 
stronj; m lli,. jr|.a,v „r ||„.ji. ,|isp,.|isati()ii iirosf 
thc'ii iritosiiili'ss lalliiTH; ami that (hi- lirst lovo 
or olhiT lirli^'vrrs. Ihroiifrh (|„. p.viiliar hicssin.' 
ol Chi-ist upon his infaiil (•liiiivh, was so hi-i.-h" 
ami poHcrfiil for a liiiii'. that little ihihl^fii 
lind, or sccimil to liavo, the slivii'.'lh of yoiin.' 
nu-n, anil voiin- nion tin- j;niiv of father^. 
Ami in (his oasc, (he mroiint whiWi St. Kiike 
U'ivcs of tliu primitivo lioliovi-rs oii;;ht to h.' 
takon with soiiio rrstriition: ijms, wTiili' niaiiv 
of thrill were perfcot in lovo, many iiiifiht have. 
Iho iiiiperfi'clion of their lovo onlvoovuriMl over 
li.y a land flood of " peace and joy in boliovin^'."' 
And, in tliis ease, what is said of their heili^' 
" all of one heart and mind," and of their " haw 
in,;,' all thinjrs eoniinon," e(e., may only mean, 
that tlie harmony of love had not yet lieeii 
hrokcn, and tliat none had vet Iietraved anv un- 
eharitahleness for whieh Christiaii's in iifter- 
ages became so conspicuous. With respect to the 
"j,'reat frrace " whieh "was upon them nil," 
this does not necessarily mean, that they were 
all equally stronrr in grace; for prent unity and 



lm|)|iini'ss may ii'.i 'iiiicii ^i «ii..l,. fainilv, wIhtc 

111!' llill'lTl'llrc llrlwil'll il flldl.T, 11 yDlllIf,' lllllll. 

mill a cliilil, ((iiiiiiiiir^ III siili»ist,. lliiwi'viT, il 

is Hilt iiii|inilialitc, llial (iiHl, to opi'ii llii' ilisprii- 

satiiiii 111' till' .S|iii-ii ill 11 iiiaiiiii'i' wliirli niijilit 

li\ till' iiKi'iilioii 111' all a;,'U!i ii|uMi its iiii|iiirtaiirr 

iiii'l kIi'I'.v, |iiTiiiUli'il Ihr wholo body of lirlirv- 

iTs to tako an I'vlraonliiiarv tiini Ioj,'i'IIiit inln 

till' Caiman of pn-fi'it Imi'. ami to show iIh' 

worlil Iho adiniralili' friiil uliicli },'roHs IIiiti'. a- 

till' spii'S sent liy .losliua took u turn into llir 

f,'iH>il lanil of proiiiiso lioforo llicy witi,' si'ttli'il 

in it, anil lirouirlit fi'om lliciiro the luini-li of 

jrrapis whii-li astnni^liiil ami apiritrd up llir 

Israi'lilcs wliii luul not y«t iTiwsid tlio .lordaii. 

I'pon (111' hIiiiIi', it is, I lliink, umlmtalili'. 

froiii till' lii-sl iliuptiTs (if till. Arts, dial a 

lirculiai' piiwi'i' of tlir Spirit is ln'stowrd upiin 

liolirviTS. iimlfr llic ;;iis|icl of Christ: 'ha* this 

|io\vcr, throu.L'li failli on our part, rjin i.,«'rali' 

the most sudilrn and siirprisinj; ihan;;c in our 

souls; and tlial, wlim our faith sliall fully 

I'inliraci' the promise of full fianrtifiialinn. or 

of a coiii]il<'t(i (iniiiiii'isiiiu of tlio hoart in tin- 

■^iiirit, tho Holy (lliost. wlio kindled so mueli 

Im'>' on the Day of I'entri'ost, tliiit nil llie primi- 

,..e lielievers loved, or seemed to love, each 

other perfeetly. will not fail to help us to " love 

one another" without sinful self-seekiiifr; and 

as soon as we do so "God dwelleth in iis. and 

his love is perfected in lis." 1 John iv. 13; 

John xiv. 23. 

Should you ask. " TFow many haptisms, or 



effusions of the siUK-tifving Spirit, are neces- 
sary to cleanse a lieliever from all sin, and to 
kindle his sovil into perfect love?"' 1 reply, 
that, the effect of a sanctifying truth depend- 
in<r upon the ardour of tlie faith with which 
that truth is eudiraced, and upon the jKiwer of 
the Spirit with which it is applied, F should 
hetray a want of modesty, if I brought the 
operations of the Holy (ihost, and the energy 
of faitli, under a rule which is not ex])ressly 
laid down in scripture. If you asked your 
])hysician how many doses of physic you must 
take before all the crudities of yo\ir stomach 
can be carried off, and your apjietite perfectly 
restored, he would jirobably answer you, that 
this depends upon the nature of those crudities, 
the strength of the medicine, and the manner 
in wliich your constitution will allow it to oper- 
ate; and that, in general, you must repeat the 
dose, as you can hear, till the remedy has fully 
answered the desired end. I return a similar 
answer: If one powerful baptism ot the Spirit 
" seals you tmto the day of redeni]vtion," and 
"cleanses you from all" moral " lilthiness," 
so much the better. If two or more are neces- 
sary, the I/ird can repeat tliem ; " his arm is 
not shortened that it cannot save," nor is his 
promise of the Spirit stinted : he says, in 
general, " Whosoever will, let him come and 
take of the water of life freely." "If you, 
being evil, know liow to give good gifts to your 
children, how much more will your heavenly 
Father," who is goodness itself, " give his 



holy " sanctifyinj; " Sjiirit to tlioin tlmt ask 
liiiii?'' I may, liowi'vcr, vcnniiv (o siiy, in 
ftenoral, tlmt, bi'foiv we can rank among per- 
ffK't Christian?, \vv must rcoiMvo >n much of tho 
truth anil Spirit of Christ hy faith, as to have 
tho pure lovo of (Jod an<l mrn shod abroad in 
our lu'arts hy the IFoly (ihost givon unto us, 
and to be tilled with the meek and lowly mind 
which was in Christ. And if one outpouring 
of the Spirit, one l)ri{;ht manifestation of the 
sanetifyinir truth, so empties us of self, as to 
fill us witli the mind of Christ, and with pure 
love, we are undoubtedly Christians, in tlie full 
sense of the word. I'rom the ground of my 
soul, I therefore subscribe to the answer wliieli 
a great divine makes to the following objec- 
tion : — 

"But some who are newly justified do come 
np to this" (Christian perfection). ''What, 
then, will you say to these?'' !Mr. Wesley 
replies with great pro]iriety : " If they really do, 
T will say, Th-y are sanctified, sjived from sin 
in that monunjt ; and that, they never need 
lose what God has given, or feel sin any more. 
But certainly this is an exempt case: it i.s 
otherwise with the generality of tliose that are 
justified ; they feel in themselves more or less 
jiride, anger, self-will, and an heart bi'nt to l)ack- 
sliding; and till they have gradually mortified 
these, they are not fully renewe<l in love. God 
usually gives a eonsideralde tinu' for men to 
receive light, to grow in grace, to do and suffer 
his will, V"fore they are either justified or 



eanctifiecl. But lie docs not inv.iriably adhere 
to Uiis: Bomotinu'S Iio cuts short liis work; he 
iloes the work of luiUij^ ycar» in a few weeks, 
])erhaps in a week, a day, an hour. He justi- 
fies or sanetilies botli tliose wlio have done or 
futTercil notliinir. and who liavc not. had time 
for ftridual jjrowth either in light or grace. 
.\nd may he not do what he will with his own, 
'Is thine eye evil, hecause he is good?' It need 
not, therefore, lie proved by forty texts of scrip- 
ture, either, that most men are perfected in love 
at last, or that there is a gradual work of God 
in the soul: and that, generally speaking, it is 
a long time, even many years, liefore sin is 
destroyed. All this we know; but we know, 
likewise, that God inay, with man's good leave, 
cut short his work, in whatever degr«se he 
jileases, and do the usual work of many yetirs 
in a moment. He does so in many instances: 
and yet there is a gradual work both before and 
after that moment; so that one may .itlirm, 
the work is gradual, another, it is instantan- 
eous, without any manner of contradiction." 
Plain Account, page 115, etc. Page 135, the 
same eminent divine explains himself more 
fully thus: "It" (Christian p -fection) "is 
constantly preceded and followed by a gradual 
work. But is it in itself instantaneous or not? 
In examining this, let us go on step by step. 
An instantaneous change lias been wrought in 
some believers: none can deny this. Since 
that change they enjoy perfect love; they feel 
this, and tliis alone; they 'rejoice evermore, 



pray willioiit ccasiiif^, in everything give 
tliaiiks.' Now tliis is all that I mean by 'per- 
fection.' then^fore tliese are witnesses oE tlio 
jierlVetion wliieli [ preach. ' But in some this 
change was not iiistaiitjuieniis.' They did not 
perceive the instant when it was wrousat: it 
is often diflicult to perceive the instant when a 
man dies; yet there is an instant in which life 
ceases: and if sin ever ceases, there must he a 
last moment of its existence, and si first 
moment of our deliverance from it. ' But if 
they have tliis • love now. they will lose it.' 
They may; hut they need not." And whether 
they do or no, tlicy liave it now; they now ex- 
perience what we teach; they now are all love; 
they now rejoice, pray, and jiraise witliout 
ceasing. ' However, sin is onlv suspended in 
them, it is not destroyed.' Call it wliieh you 
please, they are all love to-day, and tliey ' take 
no thought for the morrow.'"' To return: 

3. When you firmly assent to the trHth of 
tlui precepts and promises on which the doc- 
trine of Christian jicrfection is founded ; when 
yon understand the meaning of tliese scriptures, 
— " Sanctify tliem through thy truth : thy 
word is truth ;" " I will send the Comforter " 
(the Spirit of truth and holiness) " unto you ;"' 
"Cod has <'ho.=en you to" eternal "salvation, 
through sanclification of the Spirit, and belief 
of the truth ;" — when you see, that the way to 
Christian perfection is by the word of the iro'spel 
of Christ, hy faith, and' by the Spirit of' God; 
in the ne.xt place, get tolerably clear ideas of 



this perfection. Tliis is al)solutely necessary. 
If you will hit a murk, ymi must know where 
it is. Some ]ic(iple aim at Christian perfection 
l)iit. niistakinf; it for aii^'clicnl perfection, they 
shoot almve the mark, miss it, and then peevish- 
ly ftive up their hopes. Others place the nuirk 
as much too low: hence it is that you hear 
them jirofess to have attaiiiei! Christian per- 
fection, when tliey have not so much a.? attained 
tlie mental sereni' ■ of a philosopher, or the can- 
dour of a {;ood-natiireil conscientious heathen. 
In the precedinfr |)afres, if 1 am not mis- 
taken, the mark is lixed accord in<: to the rules 
of scriptural modi'ration: it is not phu'od so 
liifth as to make you despair of hittinjr it, if 
you do vaur hest in an evanjielical manner; nor 
yet so low, as to allow you to presume, that you 
can reach if without exertinfc all your ahilities 
to tlie uttermost, in due suliordination to tlu' 
efficacy of .Tesu.s's lilood, and the Spirit's sanc- 
tifyinjr influences. 

.1. Sliould ye ask, " Which is the way to 
Christian perfection? Shall we jin to it by 
internal stillness, ai.'reealdv to this direction 
of Moses and David?— 'the Txird will (ifilit 
for you, and ye shall hold your peace. Stand 
still, and see the salvation of God.' 'Be still, 
and know that T am (oid." ' Stand in awe. 
and sin not: conunune with your own heart 
upon yiMir lied, and lie still' Or shall we 
liress after it hy an internal wrestlin<r, aeeord- 
iujr to tliese commands of Christ? — 'Strive to 
enter in at the strait gatv.' ' The kingdom of 



heaven suffereth violence, and the violent taki th 
it by force,'" etc. 

Aecordinjr to t'jc ovangelical lialanoe of the 
flortrinc of free {^race and free will, T will an- 
swer, that the way to perfection is hv the due 
combination of prevenient, assistinir free 'iracc, 
and of submissive, assisted free will. Antinom- 
ian stillness, therefore, which says that free irrace 
mnst do all, is not the way; phr.risaic activity, 
which will do most, if not all, ;s not the way: 
">in these two partial systems, allo\vin<; free 
f,'raee the lead and high pre-eminence which it 
so .I'ustly claims, and yon have the balance of 
the two jroppel axioms; you do Justice to the 
doctrines of mercy and justice, of free grace 
and free will, of divine faithfulness, in keepinj; 
the covenant of grace, and of human faithful^ 
tiess in layinsr hold on that covenant, and keep- 
ing within its bounds: in short, you have the 
scripture method of waiting upoii God, which 
Mr. Wesley describes thus: — 

" Restless, reslRn'd, for God I wait ; 
For God my vehement soul stands still." 

To understand these lines, consider that 
faith, like the virgin Mary, is alternately a 
receiver and a bestower: first, it passively re- 
ceives the impregnation of divine grace, saving, 
"Behold the handmaid of the Lord: let it be 
done to me according to thv word;" and then, 
it actively brings forth its heavenly fruit with 
earnest labour. " God worketh in you to will 
and to do," says St. Paul. Here lie describes 


l,.\ST CIiKCK 

the passive ollice of faith, wliicli sul)iiiits to, 
and acquiesces in, every iliviiie dispensatiiMi anil 
operation. "Therefon^ \voi-l< out voiir own 
salvation witli Tear and trernlilinfi," and, ol' eon- 
sequeuee, witli haste, dilijience. ardo\ir. and 
faithfulness. Hero the apostle descrilpes the 
active ofliee of that niother-j;race, which eare- 
fully lays out the talent she has already re- 
ceived. Would yo then wait aright for Chris- 
tian perfection? Impartially admit the two 
gospel axioms, and faithfully reduce them to 
practice. In order to this, let them meet in your 
hearts, as the two lef;s of a ])air of compasses 
meet in the rivet which makes them one com- 
pound instrument. Let your faith in the doc- 
trine of free grace, and Christ's righteousness, 
fl.v your mind upon God, as you fix one of the 
legs of your compasses immovably in the centre 
of the circle which you arc about to draw, so 
shall you stand still according to the first texts 
produced in the question. And then, let your 
faith in the doctrine of free will and evangeli- 
cal obedience, make you steadily run tlie circle 
of duty around that firm centre; so shall you 
imitate the other leg of the compass, which 
evenly moves around the centre, and traces the 
circumference of a perfect circle. By this ac- 
tivity subordinate to grace, you will " take the 
kingdom of heaven by force.*' ^Vhen your heart 
quietly rests in Ood by faith, as it steadily aits 
the part of a passive receivi'r, it resembles the 
leg of the compass which rests in the centre of 
the circle; and then the poet's expressions, 



"restless, resifjiiccl," deserilie its fix, diiesa in 
(iod. But wlien your liciirt swiftly inoves 
towiinls (lod liy faith, as it ads tin; part of a 
ilili<.'ent worker; Hlien your anient soul followg 
lifter f!o(l, as a thirsty deer does after tlie 
wnter-lirooks; it may lie compared to tlic; lej; 
of the compasses which traces tlie circumfei" 
ence of the circle: and then these word<i of tin! 
poet, "restless" and "vehement," properlv 
hclon<r to it. To pii on steadily to perfec- 
tion, yon must therefore endeavour steadilv 
to helieve, aecordinjr to the doctrine of 
the first f;ospel axiom; and as tliere is 
opportunity, diligently to work, aecordin<r to 
the doctrine of the second. .\nd tlie mo- 
ment your faith is steadily (Ixcd in Dod 
as in your centre, and your oliedience swiftlv 
moves in the circl.' of duty from tli(> rest anil 
power which you find in that centre you have 
attained; you are made perfect in the faith 
vvliich works liy lov(\ Your humhle faith saves 
you from pharisaism. your ohedient love from 
antinomianism ; and lioth, in due subordination 
to Christ, constitute you a just man made per- 
fect aecordinjr to your dispensation. 

4. .\notlier ijuestion has also puzzled nianv 
sincere jierfcH-lionists ; and the solution of it 
may remove a considernhle hindrance out of 
your way. " Ts Christian perfection," say they, 
"to he instiintaueouslv hroui;lit down to ns? 
or are we frradually to jjrow uji to it? Shall 
wo he nuido perfect in love hy an hahit of holi- 
ness suddenly infused into us, or hy acts of 



fochlo fiiitli iind fc'ciilo Invi' so frci|Uontly re- 
pcatoil as to Ih'ci'Imc slroiijr, Imliiliiiil, and cvim- 
gi'licallv iialni-al lo us, iicconliiif; lo tlic well- 
known' maxim. "A slron^ lialiil i« a M'cond 
nature?" '' 

Botli wuvs an^ good ; and instancrs of sonic 
iH'lii'vcrs 'radually perfected, and of oflierr-, 
eomparati\elv speaking, instantaneously fixed 
in ])i>rfect love, might probably be produced, if 
we were acquainted with the «>xperiences of all 
those who nave died in a state of evangelical 
perfection. It may be with the root of sin as it 
is with it^ fruit: some souls parley many years, 
before ihcv can be persuaded to give up all 
their outward sins ; and others part with them 
as it wore instantarecisly. You may compare 
the former to those besieged towns which made 
a long resistance, or to those mothers who go 
through a tedious and lingering labour; and the 
latter resemble. those fortresses which arc sur- 
prised and carried by sto'-m, or those women who 
are delivered almost as soon a,s labour comes 
upon them. Travellers inform us that vegeta- 
tion is so quick and powerful in some warm 
climates, that the sccxls of some vegetables 
yield a salad in less than twenty-four hours. 
Should a northern philoso)>her say, "Impos- 
sible!" and should an English gardener exclaim 
against such mushroom salad, they would only 
expose their prejudices, as do those who deny 
instantaneous justification, or mock at the pos- 
sibility of instantaneous destruction of indwell- 
ing sin. 



For wlioru is the alisurdily of iliis doctrine? 
ir ilii' li;;lil of a cuiiilic is l)rou;.'ht into a dark 
rodiii eaii inslantly v\]<v\ tlic' clarliiicss; and it, 
upon oponinj; your sliiai<'rs at nmin, your 
fllooiny apartinoni can instantly lio lillcd witli 
meridian li;;ht; wliy nii^jlif, not the instantan- 
eous rendin^r of llx^ veil ol' unbilii'f, or the sud- 
den and full openinj; of the eye of your faith, 
instantly till yoiir soul with (he li^jht of truth 
and thi! lire iif love; supposin;; tht' sun of 
ri^'htoousness arise upon you with [lowerful 
healinij in his win;;s? Jlay nol the Sanetifier 
descend upon your wailinjj so\d, as (piickly as 
the Spirit descended n|>on our Lord at his hap- 
tism? Did it not descend as a dove, that is, 
with the soft motion of a dove, whicji swiftly 
shoots down, and instantly lii;ht,s? A jjooil 
man said onci', with truth. "A mole is little 
wlien it is eom))ared to the sun; hut I am far 
less before Cod." Alludin^; to tliis comparison, 1 
ask. If the sun could instjintly kindle a inote; 
nay, if a hurninfr-jrlass can in a moment calcine 
a hone, and turn a stone to lime; and if the 
dim flame of a candle can in the twinklin;; of 
an eye destroy the flyinfr insect wliich conies 
within its sphere; how nnscnptural and irra- 
tional is it to suppose, that, when God fully 
baptizes a soul with his sanctifyinjr Spirit and 
with the celestial fire of his love, he cannot in 
nn instant destroy the man of sin, burn up the 
cliaff of corruption, melt the heart, of stone in- 
to a heart of flesh, and kindle the believin<r soul 
into pure seraphic love! 



All u|)iHiil 111 iiiiriilli'l iiisi'i) limy thmw aoine 
lifrlil uium lliu (|iirsti(iii wliicli 1 answer. 11' 

villi WITC sick, mill liskfll (if (illli the piTl'l'tl 

rcc-iivury of yoiu' liciillli, li"»' wiiulil you l"<>k 
fill- it? ' Would you uxpwl lo Imvc your slrongtli 
rcstort'il you at onco, willioul 'iiy external 
niwins, as tlio lepers wlio were iiislaully (■leaii- 
seil: iiml ns the parulytie, wlm at our lionrs 
word, took u|) tile lied o'li wliieli lie lay, ami eiir- 
ried it invay uimii his shoulders? or liy using 
siuiie oxieriial means ol a tilower operation, as 
tlie " ten lepers " did, who were more gradually 
cleansed "as they went lo show themselves to 
the ]iriests?" or, as kinj; llezckiah, whose grad- 
ual hut equally sun' recovery was owiiij; to 
(lod's lih'ssinj; upon the )ioultiee of tigs (ire- 
serilied liy Isaiah? Again: if yon were hiimi, 
and hesonght the U)rd to give you perfect 
human sight, how should you wait for it? as 
liartimeiis. wliose eyes were opened in an in- 
stant? or as llie other man who received his 
sight hv degrees? At first he saw nothing; 
liy" and liy lie confusedly discovered ohjeets \y 
fi'ire him; hut at last he caw all things clearly 
Wonhl ve not earnestly wait for an answei i 
vour prayers now; leaving to divine wis.! ,m 
the parlicular manner of your recovery? And 
why should ve not go and do likewise, with 
resoect to the dreadful disordi'r which we call 
" indwelling sin?'' 

If our hearts arc "purified hy faith." as the 
scripture expressly lestilics; it the failh which 
peculiarl- purifies the heart of Christians, is a 

TO AN riNOM[A.\is>r 


fiiilli in •■ ill ■ |iiuiiii.-,' Ill' ilu' KiiiluT." wliicli 
liniinisc Mils iiiiiilo liv Ilu- Son, anil dlrfutl}' 
points at a |ii'i-iiliar I'ffiisioii of the Holy (Jliost, 
till! purilicr of spirits: if we may ln'liuvi' in a 
inoiiicrit ; ami if (iml may, in a moment, seal 
Dill- saiielil'yinj; faith liy semlin;; us a fulness of 
liis sanelifyini; Spiril : if this, 1 say, is the 
ease, does it not follow, that to deny tlio |)oa- 
siliilily of the instantaneons destruetion of 8in 
is ;,) deny, eonli-ai-y to seriplnre and malter of 
iii.l. that we ean make an insljintaneous aet of 
faiJi in llio sanetifyin^' promise of the F-"ather, 
and ill the all-eleansiii},' lilood id' the Son, and 
that (iod ean seal that aet hy I lie instantaneous 
operation of the Spiril? wliieh St. I'aiil ealls 
■■ tile eiieiimeision of the heart in " or hy " the 
Spirit," aeeonlin;.' to Ihe Ixird's amieiit pro- 
mise, " I will eireumeise tliv heart, to love the 
Lord thy (iod with all thy'lieart." Where is 
the ahsurdity of helievinjr tliat llie God of all 
fiiaie can now i;ive an answer to the poefs 
rational and pvanjjidiea! request? — 

" Open my faith's Interior eye ; 
Display thy glory from above ; 
And sinful self shall sink and die. 
Lost In astonishment and love." 

If a momentary disjday of Christ's bodily 
ijlory eonld in an instant turn Saul, the 
hhisphemins, Idoody jierseeutor, into Paul, the 
prayiiifr, gentle ajiostle; if a sudden sight of 
Christ's hands eould, in a moment, root up 
from Thomas's heart that detestable resolution. 



" I will mil lirliivf,' uikI |MimUiio lliat ilcrp con- 
tf»»Ui\\ of fiiilli, "My Uird iiud my (iiMll" 
what caiiiKPl 111!' (lispliiy "f ('hii«fB s|iiritiiiil 
glory opiTiiti' ill a Ipclicviiif; soul, to wliiili ]k 
inaniffsts hiinsi'lf " aii-onlin); to lliat power 
whereby he is alile to siiliihie all lliiii).'.< to hiiii- 
«'lf?" Ajtain: if CliristV lioili' inuld, in an 
instant, lieeome so jjlorious on .. f mount, that 
liiti very jinrments partook of the suilden irruili- 
atiou, beianie no' ii'.y iree from every spot, 
hut also " white a.- 'iie'liflht," " shininf; exeeod- 
in;r white as snow, po as no fuller on earth can 
white Iheni," and if our liodies "shall he 
ehan;;<'d," it "this lorruptihle shall put()n 
■ leorruplion, and this mortal shall put on im- 
mortalily, in a moment, in the ivvinlclinj; of 
an cyo at the last trump;"' why nuiy not our 
iR'lievin;; souls, when they fully suhniit to God's 
terms, he fully ehanfjeii, fully " turned (mm 
the power" of Satan unto (iody Wlun the 
Holy (Ihost says, '-Now is the day of salva- 
tion." does he exelude salvation fniiu heart 
iniipiity? If Christ now deserves fully tho 
name of " Jesus, beeause he " fidly " saves his '' 
helicvinir "people from their sins;'' and if now 
the i^oapel trumpet sounds, and siiuiers arise 
from the dead; why should we not upon the 
perfornuinee of the "eondition Iw ilmrif-'ed in a 
moment from indwellini; sin to indwelling holi-. 
ncss? Wliy should we not pass in the twink-l 
line; of an eye, or in a short time, from in-l 
dwelling death to indwelliuf; life? 

This is not all: if you deny the possibility 



of n quirk (li'Hiniiliciii ol imlw.lliiij; «jii, youl 
M'liil to licll, or to n)tno iiiHiTiplural purjjiitorvJ 
not only till' ilyifi;; tliici'. Kill iiIm, all tlios,. mar'- 

tyrs wild Midclcnly I'lnliraccd Ih,. Cliristian faith, 
and H-iro inatantly put to iloatli hy lilondv per- 
secutors fur lorifeNsin;; tlie failli wliieli lliev 
had .jn«t crnl)rae>.!. And if you allow that (ioil 
may " eut his work short in' ri^rhtcousness " in 
such n <ase, why not in ollur cases? why not, 
especially, when B holiever confesses his in- 
dwcllinfr sin, nnhmtly prays that Christ would, 
anil sincerely helicves that Clirist can, imw 
" I'lcanse from all nnri;;hteousncs9?'' 

Nohody is so apt to laujih at the instantan- 
eous destruction of sin as tlii' Calvinists; and 
.yet, such is tho inconsistency which character- 
izes some nu-n, their dotriiie of purgatory is 
huilt upon it. For. if you credit them, all'dv- 
injr hclievers have a nature which Ls still iiio'r- 
ally corrupted, and a heart which is yet desper- 
ately wickc'd. These hclievers, still full of 
indwellinf,' sin, instantaneously l)rcalhe out 
their last, and without any peculiar net of 
faith, without any p<'culiar outpourinf; of the 
sam^tifyinfr Spirit, corruption is instantly ijone. 
The indwelling man of sin has pa,sscd throufrli 
the Geneva purgatory, lie is entirely consumed, 
and holiold! the souls wliich would not hear 
of the instantaneous act of sanctifying faith 
which receives the indwelling Spirit of holiness 
— the soul? which ])lendpd hard for the contin- 
uance of indwelling sin, — are now completely 
sirdess ; and in the twinkling of an eye they ap- 



pear in the tliird lifuveii among the spirits of 
just Christians made ijerfeet in love! Such is 
tlie doctrine of our opponents; and yet, they 
Ihink it incredible that God should do for us, 
while we pray in faith, what they suppose 
death will do for them, when they he in his 
cold arms, perhaps delirious or senseless! 

On the other hand, to deny that iiiipertect 
believers may and do gradually grow in grace, 
and, of course, that tlie reiiiiUiis of their sins 
may and do gradually decay, is as absurd as to 
deny that God waters the earth by daily dews, 
as well as liy thunder showers ; it is as ridicu- 
loiLS as to assert, that nolmdy is earned off by 
lingering disorders, but that all men die sud- 
denly, or a few hours after they are taken ill. 
1 use these comparisons about death, to 
throw some light upon the question which I 
solve and not to insinuate, that the decay and 
dLstruction of sin run parallel to the decay and 
dissolution of the bodv, and that, of course, sm 
must end with our bodily life. Were I to admit 
this unscriptural tenet, I should build again 
what 1 have all along endeavoured to destroy ; 
and, as 1 love consistency, I should promise 
eternal salvation to all unbelievers,— for un- 
believers, I presume, will die, that is, will go 
into tlie Geneva purgatory, as well as believers. 
Nor do I see why death should not he able to 
destry the van and the uutiu body of sin's forces, 
if it can so readily cut the rear— the remains 
pf sin — in pieces. 
' From the preceding oliservations it appears. 



that l)oli(n-ei-s generally go to Cliristiaii pcrfoc- 
liriii. as tlici disciples went to tlie other side of 
tlie sea of Galilee,— tlicy toiled some time very 
liard, and with little success; but after tliey 
had "rowed aliout twenty-live or thirty fur- 
louf^s, Ihcy saw Jesus walkinfr on tlio sea. He 
said til tiicni, Jt is I; he not afraid. Then 
they willinj;ly received him into the ship; and 
immediately the ship was at the land whither 
Ihey went." Just so we toil till our faith dis- 
covers Christ in his promise, and welcomes him 
into our hearts; and such is the effect of his 
])resence, that immediately we arrive at the 
land of |)erfection. Or. to use another illus- 
tration, God says to helievers, "Go to the 
Canaan of perfect love. Arise; why do ye 
tarry? \V sh away the remains of sin, calling," 
that i.=i. 1ielievinf.'.'"()n tlic name of the I^rd." 
.Vnd if they submit tlie obedience of faith, 
he deals with them as he did with the evangelist 
riiilip, to whom he had said. ",\risc and go 
towards the south;"' for. when they arise ami 
run, as Philip did, the Spirit of the Lord takes 
tliem, as he did the evangelist, and they are 
found in the Xew Jerusalem, as " riiilip was 
found at Azotus." They dwell in God or in 
perfect love; and God or' perfect love dv\'ells in 

Ileiico it follows, that th<> most evangelical 
nielhod of following after tlu perfection to 
which we are immediately called is, that of seek- 
ing it now, by endeavouring fully to lav hold 
on the promise of tliat perfection, through 



faith, just as if our repeatinl acts of obedience 
could iicwr liol|i us forward. But, iu (lie 
meantime, we should do the work of faith, and 
repeat our internal and external acts of obed- 
ience, with as mu<h earnestness and faithful- 
ness, according to our present ])ower, as if wc 
were sure to enter into rest merely by a diligent 
use of our talents, and a faithful exertion of 
the powers whieli divine grace lias bestowed 
upon us. If wo do not attend to the first of 
tlicse directions, we shall seek to Ix; sanctified by 
works, like the pharisccs; and if wo disregard 
the second, we shall slide into solifidian sloth 
with the antinomians. 

This doulile direction is founded upon the 
connection of the two gospel axioms. If the 
second axiom, whicli implies the doctrine of 
frcH^ will, were false, I would only say. Be still; 
or rather, do notliing: free grace alone will do 
all iu you and for you. But as this axiom is as 
true as the first, I must add, Strive in humble 
subordination to free grace; for Christ saith, 
'• 'J"o him that hatli " initiating grace to pur- 
pose, more grace " shall be given, and he shall 
liave abundance;" his faithful and equitable 
Benefactor will give him the reward of per- 
fecting grace. 

5. Beware, therefore, of unscriptural refine- 
ments. Set out for the Canaan of perfect love, 
with a firm resolution to labour for the rest 
which remains on earth for the people of God. 
Some good, mistaken men, " wise above what 
is written," and fond of striking out patlis 



whirli wiTt! unknown to the ajTOstlcs, — new 
paths, rriiirkiMl by vohmtary Imiiiility, and load- 
ing' Ici jMiliiKiMiiiinisin; s(iin<' iicojih! of that 
r^tanip, I say, have made it tlieir husint^ss, from 
th(^ days of lioatcd Aiiirustine, to decry making 
resolutions. They represent this practice as a 
hraneli of what they are pleased to call "legal- 
ity." They insinuate, that it is utterly incon- 
si.itent with the knowledse of our inconstancy 
and weakness. In a word, they frighten us 
from the first step to Christian perfection, — 
from an humble, evangelical determination to 
run till \V(! reach the prize, or, if you please, to 
go down till we come to the lowest place. It 
may not be amiss to point out the ground of 
their mistake. Once they broke the balance of 
the gospel axioms, by leaning too much towards 
free will, and not by laying their first and 
principal stress up(m frec'grace. God, to bring 
ihem to the evangelical mean, refused his bless- 
ing to their unevangelical willing and running: 
hiMice it is that their self-righteous resolutions 
'■ st.nrted aside like a broken bow." When they 
found out their mistake, instead of coming, 
hack to th(> line of moderation, they fled to the! 
other extreme: casting all their weights into 
the scale of free grace, thi'y absurdly formed a I 
ri-solution never to form a resolution; and,! 
determining not to throw one determination 
into the scile of free will, they began to draw 
all the believers they met with into tlie ditch 
of a slothful quietism and Ijaodicean stillness. 
You will never steadily go on to perfection, 



iinloss yon K<'t over lliis niislal-c. IjI'I Uic iin- 
pcrrcctionists liiuf,'li at yon for tnakiiif,' Imrnbli' 
resolutions; l)iit goon, " stcailCastly piirpoBiri}; 
to lead a new life," as says our eluireli: ami, 
in <ir(ler to do tliis, steadfastly i)urpose to <,'et 
a new lieart, in tlie full sense of the word; for, 
so ions as your lieart will continue partly unre- 
newed, your life will be partly unholy; and 
therefore St, .Tames justly olwerves, that, " It 
any man olTend not in word, he is a perfeet 
man," he loves Ood with ai! his lieart, his heart 
is fullv renewed, it beii^L.' impossible that an 
heart still ta::.ted in ]iart with vanity and guile 
.should always dictate the words of sincerity 
and love. Your good resolutions need not 
fail: nor will thcv fail if, under a due 
of the iickleness and helplessness of 
unassisted free will, you properly de- 
upon (iod"3 faithfulness and assist- 
However, should they fail, as they 
probably will do, more than once, he not dis- 
couraged, liut repent, si arch out the cause, and. 
in the strength of free grace, let your assisted 
free will renew your evangelical purpose, till 
the Lord seals it wilh his mighty fiat, and says, 
"Let it be done to thee according to thy " 
resolving "faith.'' It is much better to be 
laughed at as " poor creatures who know noth- 
ing of themselves," than to be deluded as foolish 
virgins, who fondly imagine that their vessels 
are^fuU of imputed oil. Take, therefore, " the 
sword of the Spirit." and boldly cut this dan- 
gerous snare into pieces. Conscious of your 

a nee. 



iiii|i(it('iiip, iinil yi't laying out your tiilcMit. of 
I'n'c will, sny with (he prodiijal son, " 1 will 
iiriso anil f,'o to itiy fiithor.'' Say with Daviil, 
'■ I will love theo, Lord my (iod." '• I will 
Iii'hold thy fiico in rij;htci)U9ni'Ss."' " 1 aui 
purjiosod that my mouth sliall not transc;ri'ss; 
I will kt'0|i it as it were with a hridlo."' " I 
have said, that I would kopp thy word." " The 
proud," and thoy wlio aro humhlo in an un- 
seri]itural way, " have had me e.xpeodinf; in 
derision; hut I will keep thy precepts with my 
whole heart." " I have sworn, and I will per- 
form it, that I will keep thy righteous judj;- / 
ments." Say with St. Paul, " I am determinefl 
not to know anythinir. save Jesus, and him 
orueified;" and with Jaeoh. "T will not let 
thee go, unless thou hless me." And, to sum 
up all good resolutions in one. if you are a 
meml)er of the Church of England, say, " I have 
engaged to renounce all the vanities of this 
wicked world, all the sinful lusts of the flesh, 
and all the works of the devil ; to helieve all 
the articles of the Christian faith; and to keep 
God's commandments all the days of my life; 
that is, I have most solemnly resolved to he a 
perfect Christian; and this resolution I have 
puhlicly sealed, hy receiving the two sacraments 
upon it. — ha|itisin, after my parents and 
sponsors had laid me under this hlessed \ov,', — 
and the Ijord"s Supper, after T had personally 
ratified in the hishop"s presence, what they had 
done. Xor do I only think that I am bound 
to keep this vow, but, ' by God's grace, so I 



will ; and I heartily thank our heavenly Father, 
lliat he has called me to this state ot salvation,' 
nnd Christian perfection ; ' and I pray unto 
him, to give me his grace, thiit I may' not 
only attain it, but also ' continue in the sanx^ 
unto my life's end.' " Cluirch Catechism. 
I " Much diliftcncc," says Kempis, " is neces- 
(sary to him thnl will profit much. If he who 
I lirnily purposetli often faileth. what shall he do 
who seldom or feebly purposcth anything?" 
But, I say it again and again, do not lean upon 
your free will and good purposes, so as to 
encroach upon the glorious pre-eminence of 
free grace. Let the first gospel axiom stand 
invariably in its honorable place. Lay your 
jirincipal stress upon divine mercy; and say 
with the good man whom I have just quoted, 
" Help me, Lord Gml, in thy holy service, 
and grant that I may now this day begin per- 

Tn following this method, ye will do the two 
gospel axioms justice: ye will so depend upon 
God's free grace, as not to fall into pharisaic 
runninij; and ye will so exert your own free 
will, as not to slide into antinomian sloth. 
Your course lies exactly between these roclcs. 
To pass these perilous straits your resolving 
heart must acquire an heavenly polarity. 
Through the spiritually magnetic touch of Christ 
" the corner stone," your soul must learn to 
point towards faith and works, or if you please, 
towards a due submission to free grace, and 
' a due exertion of free will, as the opposite ends 



of the needle of the conipass points towards (lie 
north and tlie south. 

fi. From this direotion flows tlic follmvirif; 
advioe: — liesolve to bo [wrfect in yourselves./ 
Iput not of yourselves. The antinoinlans 
lioast that tliey are perfect only in their 
heavenly Kepresentative. Christ was filleil 
with i)erfeet humility and love; they are )ier- 
feet in his person ; tliey need nut a jierfee- 
liori of humble love in themselves. To avoid 
their error, be perfect in yourselves, and 
not in another; let your perflation of humility 
and love l)e inherent; let it dwell in you. Let 
it fdl your own heart and inllueiiee your own 
life; so shall you avoid the delusion of the vir- 
gins who give you to understand, that the oil of 
their perfection is all contained in that sacred 
vessel which formerly hunjr on the cross, and 
therefore their salvation is finished, they have oil 
enough in that rich vessel, manna enough and 
to spare in that golden pot. Chrisfs heart 
was perfect; and therefore theirs may safely re- 
main imperfect, yea, full of indwelling sin. till 
death, the messenger of the bridegroom, conu' 
to cleanse them, and fill them with perfect love 
at the midnight cry. Delusive hope! Can 
anything he more absurd than for a sapless, 
dry branch to fancy that it has sap and mois- 
ture enough in the vine whieli it cumbers? or 
for an impenitent adulterer to boast, that " in 
the Lord he has " chastity and '" righteous- 
ness?" Where did Christ ever say. "Have 
salt in another?" Does he not say, " Take heed 



that yo be not (liKoived?" Ttnvc salt m your- 
selves?" Murk ix. •")0. Does he not impute the 
(lestruetiou of stoiiv jrvouncl hciircrs to tlieir 
■•not luivin}; ro-it in theniselvis?" Matt. xiii. 
21. If it was the pitient man's com fort, that 
" the root of the matter was fci\in(l in him,"' 
is it not ileplorahle to hear moileni hiOievers 
say, without any explanatory elause, that they 
have nothing hut sin in themselves? l?ut is il 
enou<'h to have the root in ours<'lvi>s? Must we 
not also hav." '• the fruit;" yea, " he fille,! with 
the fruits of rijihteousness?" I'hil. i. ^1-^ J* 
it not St. IVter's doetrine. where he says, • If 
these things ho in you, and ahouml, ye shall 
neither he barren, nor unfruitful in the know- 
!e<ljre of Christ?" S Peter i. S. Ami is it not 
that of Uavicl, where he ]irays, "Create in me 
a elean heart," ete.? Away then with all anli- 
nomian refinements: ami if, with St. I'aul, you 
will have salvation anil rejoiein<j in yourselves, 
and not in another, make sure of holiness and 
perfection in vourselves, and not in another. 

But while you endeavour to avoid the snare 
of the antinomians. do not run into that ot the 
iiharisees, wdio will have their perfection of 
themsehw. and therefore, by their own unevan- 
jrelieal elTorls. sidf-eoneerted willings, and self- 
preseribeil nmniufrs. endeav(Uir to '• raise 
sparks of their own kindling," and to " warm 
themselves by " their own pairted fires, ami fruit- 
less aj;itati(ms. Feel your im|.otcnee. Own that 
" no man has qniekened " and perfected '-his 
own soul." Be contented to invite, receive, 



1111(1 HelcoiiKi the light of life; Imt never 
iiltciiipt to rc'l'orrii or to engross it. It is your 
duty to wnil for llir luorninf; li^'iit, and to re- 
joice wheu it visits you ; liul if you i;row so self- 
eoneeitiKl as to suy, " 1 will en;il<! ii sun; let 
there he lif,'ht ;" or if, when tlii^ li^jht visits your 
eyes, you say, '■ 1 will lii'iir a slock of liKht; 1 
will so till my eyes with lifiht to-ihiy, that li>- 
uiorrow 1 shall alini>st lie alile to do my work 
without the sun, or at least, witlioiit a constant 
depenilence U|ion its lieiims;'' would ye not 
lielray il speeies of si'lf-deifyiiij; idolatry, and 
satjinical jiridi'? If our lyord himself, as 
■"Son of ilaii." would not have one strain of 
human goodness of himself: if he said, ''Why 
callest thou me good':" tliere is none good," 
self-good, or good of himself, '• liut (!od;" wlio 
can wonder enough at those proud Chris- 
tians, who claim self-originati'd goodness; 
hoasting of what they liave receivcil, as if tliey 
liad not received it; or using wlial they have 
received without an hiiml)'e sense of their con- 
slant de]ieiidence upon their hraveiily heiie- 
facfor? To avoid this horrid delusion of the 
(iharisees, learn to see, to feel, and to acknow- 
ledge that of the Father, tlirough the Son, and 
hy the Holy (Ihost, are all your TTrim and Thum- 
niim, your "lights" and "perfections." .\iid 
while the Lord says, " From me is thy fruit 
found," (TTosea xiv. S.) Imw at his fiM)|stool,| 
and gratefully reply. " Of thy fullness have all [ 
we received, and grace for grace." .Tohn i. Iti. 1 
For thou art '" the Fallier o£ lights, from whom 







'(hhI anil pi'rfi 




i. ir. 

•• Of llu'c and lliniiijfli 

tlicc, ami In tlii'of | 

iiri' all 


'I'll llicc," ll 



••lie tla^l 

jiliirv foivviT. 

Aiiii'ri." Itdiii. 



r.' Y 

III will 

Iiavi' lliis liiiii 




illspiisilion if ydii li't jmir n'|it'iitanre cast 
ili'i'pcr riKils. I''(ir if Cliiisliiin |ii'rrciliiiii iin- 
[ilics a foisakiiif; all iiiwanl as well as inibvaril 
sin; mill if trm.' ri'pi'nlanii' is a {jnuc •• wliurc- 
liy HO forsake siii:" it follnws, tliat In atlaiii 
Cliristiaii perfection, we iiiiist so follow our 
Fjord's cvan^rc^lical jirecept, ••jicpciit, for tlie 
kinjriliiiii of lieiiven is at liaml.'" as to leave no 
sin, no Imsoin-sin, no liear(-sin, no indwellin;; sin, 
iinrepented of, ami of consequence, niifdrsaken. 
He wliose heart is still full of iniUvellin<; sin 
lias no more truly re]icn(ed of indwelling sin, 
than the man whose inoiilh is still dcliled with 
filthy talking and .iestiiifr has truly repented of 
his rilialdry. The deeper our sorrow for and 
detestation of imlwellinf; sin is, the iiuiri' jieni- 
tently do we confess " the jilafiue of our heart;" 
and when we ]iroperly confess it, we inherit t)ie 
blessini; promised in these words: '• If we con- 
fess our sins, he is faithful and just to forgive 
us our sins, and to cleanse us from all unritrlil- 

To promote this deep repentance, consider 
liow many spiritual evils still haunt your 
breast. l,ook into the inward chamlier of 
imagery, where assuming self-love, surrounded 
liv a multilude of vain thouglils, foolish desires, 
and wild imaginations, keeps licr court, tirieve 



tluitjoiir liciin «lii,.|i ..|i„uM !.,■ all llr-h is yet 
PiiHIy stone; tlu.t your soul, which sho'iiiil liu 
"Illy a loniplu l'<ii- llir llolv (ili„st, is yrt .„ 
In.(|ucntly tunicl inl(, ,i .Ini „( ihirvcs, an holy 
for Iho cockalnco. a n,.sl r„r ,i |,n„„l of s|)iritua) 
vipfj-s,— for tlic- rmiaiiis of onvv, i.^alousv 
frftliiliu'ss, aiif;..!. |)ri,|,., iiniiaticiur, pirvisfi- 
iKws, lorriialiU, sloth, prcjuiliir, hi;;otrv car- 
nal confidence, evil shame. self-ri;;litconsncss 
lornientin;; fears. luicharitaMc suspicions idol- 
atrous love, and I |<now not how many of the 
evi « «huh forni the retinu.. of liyp.wrisv and 
imhelief. Ihrou-h j;race. detect these e\"ils hy 
a close ntteni ion to wliat passes in your ottli 
heart at all times, hut especiallv in an hour of 
lemplalh.n. Hy frequent and dc-.p confession, 
lira;; out all tlu'sc aljoininations ; these sins 
«liich ;y„uld not have Clni-t to ivign nh>no 
over you hrnis l.cfore hi.,;, pl.ic,. them in the 
li;;;lit of his onintcnancc; and. if yon do it in 
fai h hat li-l.t. and the vvarnitli'of his love 
will kill them, as the linrht and tlie heat of the 
sun kill tlie wonns whicli the plouKh turns up 
to the open air in a dry summer's day. 

Nor plead that you can do nothing: for by 
I he liclp of Christ, wlio is ahvavs ready to 
assist the helpless, ye can solemnly say upon 
your knees, what ye have probably said in an 
airy manner to your professinj; ' friends If 
ye ever ackiio\ylcdgcd to them, that your heart 
is deceitful, prone to leave undone what ye 
mi^'lit to do. and ready to do what ye oiK^ht to 
leave undone, yc can undoubtedly make the 



i-iiiiic iiiMl'c*siiiJi lo liixl. (Miiipliiin to hiiri 

•a!ii) lllll llrl|l MMI, as VC llIlM' llllllc III Illll.-O wli" 

iiimiDt ; Iniui'iil, ns ymi aro alili', tlic darkiU'HK 
of your iiiinJ, llic stiiTnisH of your will, the <lul- 
rii'iis or I'Xorlii'aric-y of your alli'itioiis; and ini- 
|Kirtniiatcly (.•iitnal llii' lioil of all (.'race to rr- 
ni'W u ri;,'lit spirit witliiii yon. If yo "'sorrow 
after tliis noilly sort, what i-aicfiiliifss " will 
lie •• «rouf.'lit ill .yon. what inili>riiali"n. what 
fear, what v.'hi'inf'nt ilcsirc. wliat zeal, yi'a. what 
rcvuMfif I" Ye will (lien sin;; in faith what ihi' 
impcrffctionists siiij,' in nnholicf: — 

• O liow I liiili' those lusts of mine 
That cniclfled my Oo(l : 
Those Bins that plereed anil nnll'il his Hosh 
I'ast to the fatal wood. 

" Yes. my Redeemer, they shall die. 
Mv heart hiith so deneeil : 
Nor will I spare those guilty thluKs 
That ninde my Saviour bleed. 

" Whilst with a meltluK, broken heart, 
Mv tnnrder'd Lord I view. 
Ill raise revenge against my sins. 
And slay the murderers, too." 

S. Closely oonneited with this deen repen- 
tance is the i)raetiee of a jndieious, universal 
self-denial. "If thou wilt bp porfeit,"' says 
our I>ord. " deuv thvself. take up thy cross 
dailv, and follow mo." " TTe that loveth father 
or mother," niueli more, he that loveth praise, 
lileasnre, or money. " more than me. is not 
worthy of me." Nay, " whosoever will save 



liin life hIiuII It; anil wIuisih'Vit will lusi; i*l 
for ijiy siiki'. shall lliid it." Many dcsiru to) 
Hk' anil ri'ifiii willi I'liriM, hut few r'l'oose tol 
milTiT anil ilii' with hiiii. IIiihi'vit, , < ti ,• wayi 
ipf the iross li'iiils III hran'ii, it nniloiihti'illU 
li'iiils li. Chrisliaii |iiilVitiMii. 'I'li avoiil tlm 
ITIW8, thiTi'fiiii', or Id dnliii, .liiiikiii); thii cup 
111' vini>;:ar- iiiiil ■,'mII wliiili i ,, il |)i'rinitH your 
friiMiils or I'oi •. In iiii\ for you, is to throw liway 
Iho aloi's whiih iliuiio w i-i(h)iii puts to tho 
hii'iisis i,r tho iiiolliiT I I' ha.lols, to wnm you 
from hor ami lirr wi'. Im nflF; it is to rofuse a 
iiinlirilir which Is kiiiilli ; rcMarcil to rcstoro 
your hcallh ami n;n»'lilc; i'l i w. i .l i- to 
rcnouiic,' the I'hysiciiii \\\,i :i iis .il! i,iir ili- 
liniiitics. when \vc tnkr hii l.ilin Ira njlils, sub- 
inil to have our iin|Misll,riic i '.ciinl '.y his 
sharp laiiccl. ami yiclil to \\.i\- our prouii !lcbh 
waslcil away liy his painful caustic.-i. Our Ijord 
"was made" a " pcri'cct " Saviour " tlir 'Ugli 
suircriiij;s;" and we may ho mailu |ii"-fcct C.irit- 
tians in the same luaiiiier: we may e called to, 
suirer, UN all that we have hrou^dil out o'( 
spiritual K;iypt is consumed in on howlins' 
wilderness, in a dismal (iethscmane, or on 
shameful Calvary. Should this lot he reserved 
for us, let us not imitate our Ijord's iiipcrlect 
disciples, who "' fiirsiHik hiui. and fled " luit 
let us stand the (iery trial, till all our fetters 
are uadted. and all our di-oss is purged awav. 
Kiri' is of a purftative nature; it separates the 
dross from the srnld ; and the fiercer it is, the 
more ipiick and powerful is its operation. 




" lie that is lell in /.ii>ii. unci lu' lliat remaincth 
in Joruaalom, shall be ciilloil holy," etc., " when 
the Lord shall liave washed away the liltli ot the 
daughters ot Zion, and shall liave purged the 
hlood of Jctrusalein, by the spirit of judgment, 
and by the spirit of burning."' Isaiah iv. 3, 4. 
•■ 1 will bring iU- third part through the lire," 
saitli the Ijord, " and will refine them as silver 
is refined, and will try ttu>m as gold is tried: 
they shall eall on my name, and 1 will liear 
them; I will sav, It' is my people; and they 
shall sav. The Lord is my Ood." Zech. xui. 9. 
'I'herefore, if the lio;-d should suiter the best 
men in his eamp, or the strongest men in 
Siitiin's army, to rast you into a furnaee of 
llerv teuijitations, come not out of it till you 
are" called ; " let patience have its perfect 
work:" nu^ekly kirp your trying stjition till your 
heart is disengaged fnun all that is earthly, 
and till the sense of Ood's preserving i)Ower 
kindles in vo>i such a faith i'. ■ 's omnipotent 
love as few" experimentally km.,, but they who 
have s«'n themselves, like the mysterious bush 
in Uoreb, burning, and vet enconsumed; or 
they who can sav with St. Pa 1, "We are 
killed all the day long; and, behold, wo live!" 

"Tomiilations," says Kempis, "arc olten 
very prolilable to men, tliough Ihey be trouble- 
some and grievous ; for io them a man is hum- 
bled, purified, and instructed. All the saints 
have passed through, and profited by, many 
trilndations ; and they that could not bear 
temptations, became reprobates, and fell away," 



" My son," adds tlie author of Kcelusiasticus, ii. 
1-6, " if thou come to s«rve tho Lord," — " in 
the " perfect •' beauty of holine!«," — " prepare 
thy soul for temptation. Set tliy lieart ariglit ; 
constantly endure; and make not haste in the 
time of troulde. Whatever is l)r(rtif,'ht upon 
thee, take cheerfully, and be patient when thou 
art changed to a low estate. For gold is 
tried " and purified " in the fire, and acceptable 
men in the furnace of adversity." And, there- 
fore, says St. James, " Blessed is tho man that 
endureth temptation; for, when he is tried," 
if he stands the fiery trial, " he shall receive 
the crown of life, which the Lord has promised 
to them that love him " — with the love which 
"endureth" temptation and '-all things," that 
is, with perfect love. James i. 12. Patiently 
endure, then, whim (!od " for a season, if need 
be," will suffer you to " be in heaviness through 
manifold temptations." By this means, " the 
trial of your faith, being much more precious 
than that of gold which perisheth, though it 
be tried in the fire, will be found unto praise, 
and honour, and glory at the appearing of 
Jesus Christ." 1 I'et. i. 7. 

'.). Deep repentance is good, gospel self- 
denial is excellent, and a degree of patient 
resignation in trials is of unspeakable to 
attain the perfection of love; but as "faith" 
ininicdiately " works by love," it is of far more 
immediate use to purify the soul. Hence it 
is that Christ, the prophet^, and the apostles 
so strongly insist upon faith; assuring us, that 



■■ if wo will iKil lu'liuvij, we shall not ho cstiih- 
lishcd:" tliHl "ir we will bt-liove, vvc shall 
sec the glon of dm],'' "wo shall lie savoil," 
and tho '• rivers of liviii;: water shall 
flow from our inmost souls ;" that " our 
hearts are i)uriliod l)y faitli;" and that "we 
are saved hy frraee thn>u(;h faith." They 
tell us, that' "Christ K"^'' himself for the 
ehurch that he mifiht sanetify and cleanse 
it hy tlie word, that he mifrht present it to 
himself a glorious diunh. not havinj: spot 
or wrinkle, or any sueh ihinfr," hut that it 
should he "holy and without hlemish." Now. 
if helievera are to he cleansed and made without 
hiemish liy the word, which testifies of the all- 
atoniuj,' hlood, anil {\v love of the Spirit, it is 
evident, that they are to he sanctified hy faith ; 
for faith, or hclievinfr, has as necessary a ref- 
erence to (he word, as eating luis to fowl. Kor 
the same reason the apostle observes, tiial 
"they who believe enter into rest:" thai, "a 
promise heinjf };iven us to enter in." we sliouhl 
'• tal<e care not to fall short of it tlirout;li nn- 
belief ;" that we oufrht to tiike warning iiv tf*e 
Israelites, who " could not enter "' into tlie land 
of promise, "through uni)clief." that we are 
"filled with nil joy and l>eace in helicvin).':" 
and that " Christ is al)le to save to the utter- 
most them who conic unto (iod through him." 
Now. "coming." in ihe seri|iturf language, is 
another expression for Iwlieving: "lie that 
cometli to OihI." shvs tlie apostle, " must he- 
lii'iiv" llciice il ;i|ipriir-. Ihiit faith is pecn- 

B$ffii^>:K^';iJ?; 1iy#»r r!V 7' 




Iiarly note6^al■} lo ih,.af wii, uiil !,.■ - saved U) 
the," uspi'ciallv a linn laith in llic 
capital proniis,. „i Ilic j;(is|«;l „l Clirisi, -thr 
limniisc of " tin. Siiivii of iioliiioss," from th<! 
l-'alli<r, tlirouKli the Son. For, ••how shall 
they (-all on him in whom thcv have not he- 
heved'-" Or how can they eariiestly plead the 
truth, and steadily wait for the performance, 
ol a pioniisi' in wliii-h they have no failh;- 
'i'his doctrine of failh is sup|K)rtHd hy l>,.|crV 
words: •• (iod. who knoueth the li.arl.s " ,<( 
penitent helie\,.rs, •• i.arc tlieni witness, j;ivin<' 
IhiMn the Il.)lv (lliost. and purifyin;; then- 
hearts hy failh ■ Acts xv. 8, 9. For the sam.^ 
^pint of faiili uhieh miliallv purifies our 
hearts, when w,- , ..nlially helieve thi' |Mrdonin'; 
love of (;o(l, conipleiely cleanses them, when we 
liilly helieve his sanclifyin}; love. 

111. This direction ahout failh heiiii,' of the' 
utmost imijorlance, I shall conlirni anil e.vplain 
11 In ail eMnicI from Mr. Wesley's fortv-lliird 

sermon, wliiel 

of .-ahalion." 

ihis jiidiciou.s 

aiicc and its fruits an 

lion, yet tliey ari' not 

same sense with faith. 

Not in the same d.-jri- 

points out " the si-riptiire wav 

•• Thout;h it he allowed, '• say's 

livine, •• that hoth this repen't- 

necessary to full salva- 

neee.ssary either in the 

or in the same dei.'rei\ 

for tliesi' fruits are 

only nec,.s.sarv . ..ndiiionally. -if then' he time 
and opjifirtunily f,,r them: otherwise a man 
may he sjinctilicd witlioiil tliem : hut he cannol 
Ik- sanctifii..] without faith. Likewise, let a 
man hav. ever >.. mu, h ..'' this repentance, or 






I'vcr so iiimiy (food works, yd all this docs not 
111 all avail; lie n^ imi sjiiiililicd till lie lic'lioves; 
lint tlii^ iiinini'ilt lie iirllmi's, with cir without 
Ihosc fruit*, yea, with riiore or luss of this ro- 
|ii'iitanco, h(! is saiutilicd. Xot in the Siiine 
sense; for this repentance and these fruits are 
only niniotely neeessary, necessary in order t(j 
the eontiimaiirc of Ids faith, a.s well as the 
inerease of il ; wliereas faith is inuuediatidy 
and directly necessary to sanctillcation. It 
remains tlial f:ii(h is (he only condition wliieh 
is immediately and ]ini\imately necessary to 

"But whai is that faith whereby we are 
sanetilied. saved from sin, and pi^feeted in 
U>ve? It is a divine evidence and conviction, 
1 That God hath promised it in tlie holy 
scripture. Till we are thoroughly satisfied of 
this, there is no movinj^oiie stop further. And 
fme would imajjine, there neede<l not oiu: word 
fiiwe til satisfy a reasonahle man of this than 
th«' ancn'ut promise: 'Then will I circumcise 
iliy Iwart and ll»' lieart of thy seed, to love 
tli4' f»Td your (lod with all your heart, and 
with all your soul.' How clearly doe.s this 
ex}»ress tlie lieinff perfected in love! how 
strongly imply Ihe heing saved from all sin! 
For ap lonj.' as love takes \ip the whole heart, 
«-hat rwmi is there for sin therein ? 2. It is a 
divine evi/lence «nd iviuviction, that what Gixl 
na,' j>roifi«*d he is aide to perform. Admit- 
linj.'. thcri-fore, that 'with men it is im|ios- 
silile ' to hring 'a i lean thinjj out of an nn- 


Hean,' in puriiV II... \u„r\ froii. all sin, and lo 
ill It w. II, all l.oli,„.ss; yot. .-.vaU.s no 
iillunilly in ll... cas,., s,. i.ijr • «lll. (1,m1 all 
ihmg^ an. jH.ssil.l,..- .'i. h i^ ,i„,|,,nep „„^ 
(■'inv.(l.„n. thai I... is al.l,. ami ttillin- t„ ,l„ 
It n,.w. An.l wl,v Is t..,I a ,.,nm, to 
liim tl... sa.i... as a ll.i.nsai*.! v..ars? 11,. „,,.. 
not want n.o.v lin.,. to a<.i«..ij,lisl. wliatovi... „ 
ins will. W,. nia.v tl.,^r..foi-,. Iml.llv sjiv at anv 
jioint „r t.„,,., 'N'ow is 11... dav ..r salvation. 
Hi'Uol.l. all th.nKs aiv now .•.,iiii. to' 
'iiarrmf:,.- I, T., this ,„nfi.l,.n.v-that Go,! 
I- liolM ai,l,. anil w.llin<r t<i sam-tifv ns now-^ 
lh,.rn n<>,-,l- lo l,o ,„|,|,.,| „„„ ,i,inj, „„„,„_„„ 
I ivinp evhl,.n..o ami ..onvi.tiofi. that li,. .1,1,41, 
It. In that h.Mir it is .lon... del says to tli.' 
inmost soul. ' .\,.,.,„.,lin;; |„ ihv faith hV it unto 
lli<'.;. rh..., ih,. s.,„| is |„in. fn„n cvprv spot 
"f sin, ,t IS .-{ fi-.Mn all iiniif;l,t..oiisn.>ss " 

Ihos,. who hiiv,. low ideas of faitl, will prol,- 1... s,i,.|,ri...,| („ ,.,,. how i,,,,,.), jfr w,,.],,,. (olhatChr-i.lian^Ta,...: an.l to i,i,,i,i,-;. 
wli.y h,. so ,„.a,-lv ,,.i„„.r,s oin- i,,.viiij; that 
(.".1 .• ,is r,, „ 1,11 sin. with Coil's a.-tiiai 
'h'iiiisiT'ff of us from :,|| sin. But their won- 
iliT wi,, if tl,..v ,..,,l,.,- th.. ,l..|initio„ 
whi..h this ilivino .iriv.'s of failh in ihe same 
s'Tmnn. - F,,ill, in -,.„..,-al," savs 1,,. '"is 
.h-fin,..l ]n ih,. aposti,.. ,„ ovi,l,.„,.;.. a .I'ivin,. 
'M'lrn,.,. an.l i.uivulion. ((I„. wonl ns,.,] |,v ih,. 
aposti.. nu.aiis IhiIIi.) of ihin^-s not s....n' 
visihl... nor p..r....ival.l,. ..JIluT liy si.'lil ,.r l,v 
any of tl... Ft impli.i 



lintli 11 supcrimtiinil oviilinoo nt (Ind and of tho 
things of (loil; ii kind of spiritual lijlit exliili- 
it(>(l to llio soul, ami a supernatural si;.'lit or 
perception thereof. Aeeonliri;:ly the scripture 
speaks of (loil's fiivinj; sometimes lifihl. some- 
tinus a power of iliscerninir it. So St. I'aul : 
Mioil will iiimmanili'd li^'lil to >liine out ol 
darkness, hath sliin(>d in our hearts, to ^'ive ns 
the lifrht of the knowleilfre of the ^dorv of (iod 
ill the face of Jesus Clirisl," .\nd elsewliere 
the same aiioslle speaks of ' the eyes of our 
iinderstnndinj; hein^' opened.' liy this two- 
fold operation of the Holy Spirit, haviiiir the 
eyes of our souls both opened and enlightened, 
we sec the thing's wliicli the natural ' eye hath 
not seen, neither the ear heard." We have a 
pros)iect of the iiivisiltle tliiUL^s of tlod : we 
see the spiritual world which is all round ivbout 
UP. and ye( no more discorned Ivy our natural 
faculties than if il had no liein^'-. and we see 
the eternal world |ii(>rcinfr tliroujrh the veil 
which lianirs hetween lime and eternity. 
Clouds and darkness then rest upon it no more. 
luit we alreailv see thi' priory which shall he 

Krom tills strikini: delinilion of faith it is 
evident that the doctrine of this address exactly 
coincides with Mr. Wesley's seriiKUi. with this 
verbal diirerence onlv. that what he calls " faith 
iiiiplviiii,' a twofold nperalion >'( the Soiril. 
l)ro<luctive of s|)iritual lidit and supernnlural 
sifrht." r have called ■' faith aiiprclimdinL' a 
sanctifying ha]itisui, or outpouring, of the 



Spiiil." His mndc of oxiiresdion siivmirs iin)rc 
iif the lationiil divine wlin loiricallv iliviili's the 


nliT t(i render its severnl parts eoii- 

triitli, in 

Kpienoiis; find ] keep eliiser to the words of (lie 
s. riptures, wliicli. I hope, will fri;;liten no can- 
diil I'rotestanl. I make this remark for the 
sake of those who fancy, that when a doctrine 
IS clothed with exprc-ssions wlni-h are not ipiit(! 
lamdiar to them, it is a new doctrine. allhoii;;h 
iliese .-xprc-sions should he as scriptural "n* 
Ihose wf a haptisni or out|»iurinK of the Spirit, 
wliicli are II-, d hy some of the |irophi'ls, liy 
.I'dm -lie Haptisl. hy the four evanfjelists, and 
In Christ InriL-j-lf. 

I luive alresdv jHiinted out the closi' con- 
riwiion there i> i..tween an act of faith which 
fuliv awpri'lieiids the sanctifying jinimise of the 
l-'rtther. ami the |».wer of the Spiril of Christ, 
wliich makes an end of moral corruption hy 
lon-ini.' ihe liriircnnfT man of sin inslantani'- 
"Usiy to hn^alhe out, his last. Mr. Weslcv. in 
t;lie ahovc«piotc<l sermon, touches upou this deli- 
cate suhji'ct in Nil {jear and concise a uuinner. 
tlliat wddir liis discourse is Ix^forc me. for the 
swke of liioHo who have it not at hand. I shall 
Imnseril"' the whole pa.s.sjiirc. and, hv this 
means. |>u the -.^al of that eminent divine to 
what 1 ]i:\..- ad\anced in tlu' precedinjr pagps 
aliout sunei fyinj; failh. and llie ipiick destruc- 
tion of -in. 

•• III..'- CihI «..i-k this -r.'al u.irk iu ih.. -..ul 
^rradmill-, ..i .nshuiiani...usly ? I'.'rliaps it iruiv 
hi' ;;radually wroujrht in .somi'. I mean in this 



Hcnsp. Ili.'.v ili> not lulviTt to llii- |mili<iilnr 
iiioini'til when pill censiv to be. But it is inli- 
nitelv (loBiriitilp. were it tlm will of God, that 
it should 111' (lone iiistiinlnnpousl.v ; thiit the 
l,()nl should divlrov sin ' liy the word of hif 
month.' in a nioniciit. in tho Iwinklinjt of nn 
I'vo. And Ko he gcMcnillv ilocs.— -ii plain fait, 
of Wi.iii; llicre is cvicli'mc cnontlh to satisfy 
anv i: i|ircjudico<l |)ci'si>n. 'I lion Ihcroforr look 
fo! t pvcrv moment, l/iok for it in the way 
ahoip drnTihod; in all (iic^i) Rood works, 
whorounto thou art crcatiMl niu'w in (Mirist 
.losns. Thoro is then no danfrcr; you can !«■ 
no worse, if von arc no hcttiT. for that cxim'ta- 
tion. For w'cro you to lie disapiioinled of your 
hofie. still von lose nothin<r. Rut you shall not 
he disap|)ointed of your hope; it will come, 
and will not tarry. T<ook for it then every 
day. everv hour, every moment. Why not tlii.'* 
Imnr. this moment?' rertainly yon may look 
for it now, if you believe it is by faith. .\nd 
by this token you may surely know whetluT 
yon seek it by faith or iiy works. It by works, 
yon want somcthinp to be done first, before 
'vou are siinctified. Yon think, • I must first 
i)c or do thus or thus.' Then you are seckin;; 
it by works niito this day. If you sei-k it bv 
faitii von may expect it as you are: and if as 
you are. then expect it now. II is of import- 
ance 111 observe that there is an insepamble 
eonneclion between these three jioints. -evpeet 
it by faith, ex)ie.t it as you are, and expect it 



now. To deny one of them in to deny them 
(ill : to allow one is to allow them all. Do you 
lielii've we are sanctified by faith? Bf true 
then to your principle, anil look for this bless- 
ing just as you arc, neither better nor worse, 
as a poor sinner that has still nothing to pay, 
nothing to plead, but ' Christ died.' And if 
you look for it as you are, then expect it now. 
Stay for nothing: why shoidd you? Christ is 
ready, and he is all you want. lie is waiting 
for ynu; he i^ at the door! Let your inmost 
soul ^ry out, 

' Come In, come In, thou heavenly guest ! 
Nor hence again remove : 
But sup with me. and let the feast 
Be everlasting love.' " 

11. Social prayer i.s closely connected with 
faith, in the capital promise of the sanctifying 
Spirit; and therefore T earnestly recommend 
that means of grace, where it can he had, as 
licing eminently conducive to the attaining of 
Christian perfection. WHicn many believing 
hearts are lifted up. and wrestle with Ood in 
prayer together, you may compare them tn 
many diligent hands which work a large 
machine. .\t such times particularly, the 
fountains of the great deep are broken up, the 
windows of heaven .irc opened, and "rivers 
of living nnicr flou " frnm the heart of obe- 
dient believers. 



" In Cbrlit when brethren Join, 
And follow after peace, 
The (ellowthlp dWIne 
He promlaes to bleu, 
Hla chleteBt gracea to bestow 
Where two or three are met below. 

"Where unity takes place. 

The Joya of heaven we prove ; 
Thia la the gospel grace. 
The unction from above. 
The Spirit on all bellevera shed. 
Descending swift from Christ their heiid. 

Accordingly wp rend. Hint, when (iod pi.wer- 
fullv oprnodtho kinfidom of Hm Holy fihost 
on the day ot I'cntcoost, llie discipici' " wore 
all with one nccord in one plnco.'' And when 
he confirmed thnt kinfrdom. tlioy were liftiiiK 
up " their voice to Ood with one accord." See 
Acts ii. 1, and iv. 34, Tims nlso the bclie.vcra 
at Samnria were iiUed with the Holy Ohost, 
the Sanctifior, while Peter and John prayed 
with them, and laid hands upon them, 

12. But perhaps thon art alone. As a Boli- 
tarv bird which sitteth on the housetop, thou 
lookest for a companion who may go with thee 
through the deepest travail of the regeneration. 
But, alas! thou lookest in vain; all the pro- 
fessors about thee seem satisfied with tlieir 
former experiences, and with self-imputed or 
self-conceited perfection, Wlien thou givest 
them 6 hint of thy want of power from on 
high, anii of thv hunger nnd thirst nfter n fnl- 
nesB of lighteo'usness, they do not sympathize 



with tlnf. Ami, iridiid, Ii,,h ,aii llnv? 
"Th.'V iiri' full" (ilnNiilv, "Ihcv lTi;;ii williiiiit 
tllir, they haw McimI I'.f liMlliipi;;." 'I'lli'V iIm 
iHil wiHilily wani llial "(mhI miiilil jiraril 
lIn'Mi, aci'orilin^' In Ihc riclifs ,,( his ^-lory, to 
111' slrcnjflliciin! wilh riiiKhl In Ihc iiiniT iiiitii, 
llial Clirist may dwrll in their hearts hy I'aiih, 
that thi'v, hem;; rDoleil anil >;r(iiinili'(l in Imvc, 
may i'omi|iivIiciiiI wltli all siiinis " |«TfceU'il in 
l"vc, "what is the hivailth. and ii'iigtli, 
iin<i (le|ith, anil h.ijiht, ami In know the 
liive 111' Christ whirli |ia>M'th knnwlcil^'i., that 
they nii^dit he lilird wiili all Ihi- riilnc.s 
"f <iiHi. K|>h. iii. Ill, clc. They \<i«k 
on thei- m a wliinisieal |H>r.-iin. full 
i-ingular iiotl.ins: and they rather damp, 
than enliven, thy liopes. fho circiiinstjinces 
nru Slid: hut. do not give place to desp 
nil, not for a moment. In the 
Chri.-t, who 



name of 
rmiiil hot fti : even I'eter, .lames 
and ,l(ilin to watch with him one hour, and 
wlio WHS ohlifjed to <;o llirini;;!! his as;oiiy alone; 
in his name, I say. "cast not awav lliv conli- 
dencc, which has great recompense of reward." 

I'nder all thy discoiii-agemenis, re mlier that. 

after all, divine grace is not conlinecl to nnm- 
litrs, any more tlian to a few. When all out- 
ward helps fail thee, uuike the mor.' of Christ, 
'■on whom"' sul!lcient " liel|) is laid" for 
thee, — Christ, who says. ■■ I will go with thee 
tlirough lire and water;" the former "shall 
not hum thtv, nor "' the latter " drown thn«." 
Jacoh waa alone when he wrestled with the 




^^T- 1653 EasI Moir. Street 

=^= ?-?frf*!l'^ '^*" *""''' '*S09 USA 

r.i^S ('16) ''82 - 0300 - Phone 

i— a (?16) 2B8 - 5589 - Fa« 



an<'el, yot ho prevailed; and if "the servant 
is not above liis master," wonder not that it 
should bo said ot thee, as of thy Lord, when 
he went through his greatest temptations, Ul 
the people there was none with him." 

Should thy conflicts be "'with confused 
noise, with burninji, and fuel ot fire;" should 
thy " Jerusalem he rebuilt in troublous times ; 
should the IJ)rd "shake not the earth only, 
|,ut also heaven;" should "deep call unto deep 
at the noise of his waterspouts;" should all 
his waves and billows go over thee; should 
ihy patience 1k' tried to the uttermost; remem- 
l,eV how in vears past thou bast tried the pa- 
tience of God, nor be discouraged : an extrem- 
ity and a storm are often God's opportunity 
\" blast of temptation, and a shaking of all 
thv foundations, may introduce the fulness of 
God to thv soul, and answer tlie end ol the 
rushing wind, and of the shaking, which for- 
merly accompanied the first great manifesta- 
tions of the Spirit. The Jews still oxpej-t the 
coming of the itessiah in the A c^lj,- -■>"'', .''j^ 
particularly expect it in a storai. When light- 
rin-'s flash, when thunders roar, when a strong 
wind shakes their houses, and the teuipestuous 
sky seems to rush down in Ihimder-sbovyers: 
then some of Ihem particularly oiien their doors 
and windows to entertain their wisbed-for rie iv- 
crer Do spirituallv, what they do carnally. 
Constantly wait for full "power from on 
high :" but especially when a storm of atllic- 
tion, temptation, or distress overtakes thee; or 



•.vliuu thy convii'tii'ii.^i and dcsiixti raise thee 
above thyseir, iis tlie waters of tlio flood raised 
Xoah's ark above the earth; tlien he particu- 
larly tareful to throw tiie door of faith ami 
the window of hope as wide open as thou canst, 
and, spreadin;; the arms of thy imperfect love, 
say v\ith all the ardour and resignation which 
thou art master of, — 

" My lieartstrlngs" groan with deep complaint, 
My flesh lies panting, Lord, for thee , 
And every limb, and every joint. 
Stretches for perfect purity." 

But if the Lord is pleased to come softly to 
thy help; if he makes an end of thy corrup- 
tions by hel])inij thee ^'ently to sink to unknown 
depths of meekness; if he drowns the indweil- 
inS man of sin l)y baptizin>.', by plunging him 
into an abyss of humility; do not find fault 
witli the simplicity of his method, the ]ilainness 
of his appearinj; and tlic commonness of his 
])rescription. Nature, like Xaaman, is full of 
prejudices. She e.\pects that Ob.-ist will conu! 
lo nudce her clean with as mudi ado, pomp, and 
bustle, as the Syrian general looked for when 
■■ he was wrotli, and said, Behold, 1 thought, lie 
will surely come out to me, and stand, and call 
on his (iod, and strike his hand over the ])lace. 
and recover the leper." Christ frequently goes 
a much plainer way to work ; and by this means 
he disconcerts all our preconceived notions and 
schemes of deliverance. "'Learn of me to be 
meek and lowly in heart, and thou shalt find 


n-t to tliv soul,' tl.o swuut ivst o£ Christian 
IH.rlVction.'of porlVa humility, rcsiKnation and 
'„„.,.k„.ss. lio at my foot, iis sho dul who 
|o^,,l „uu-li, aii.l was niuokly taken "P, ;^;;"' "'^ 
-00(1 part,- and ' the one thing needful. B"t 
thou frettost, thou des|)isost this rolic ot per- 
fection, it is too plain for thee, thou slightest 
the "ornament of a meek ami (|Uiet spirit, 
tthieh, in the siglit of (!od, is of great pnee. 
Nothing will serve thy turn hut a tasydry coat 
of many colours, which may plea<^e thy proud 
self-wili. and draw the attention ol . thers hy 
its "lorious and flaming appearance ; and it 
inusi he bn.iight to thee with "lightnings, 
thunderings and voices." If this is thy dispo- 
sition wMUider not at the divine wisdoin which 
Ihiiiks lit to disa].iK)int thy lofty |)iv,iudices; 
;ind let me address thee as \aaman-s servants 
addres-ed him -.-"My" brother. " if the pro- 
phet had hid thee do some great thing, wouldst 
thou not have done it? how much rather then 
when he savs to thee," " I am the meek and 
lowlv Lamh'of God," " wash " in the stream of 
mv i.lood, plunge in the Jordan of my humility, 
"„nd he clean?" Instead, therefore, ot going 
awav from a plain .lesus in a rage, welcome 
hiui'in his lowest anpearance, and he persuaded 
that he can as ea.aiy mnke an end of thy sin 
hv gentlv coming in a still, small voice, as Dy 
rushing 'in up.ui thee in a storm, a hre (U' 
an earthquake. The Jews rejeet<'d their Sa\- 
i„nr not so much because they did not earn- 



cstly desire his coming, as Ijocause lie did not 
come in the iiiunner in wliicli they expected 
him. It is probable tiiat some of this Judaism 
cleaves l-i thee. If thou wilt absolutely come 
to Mount Sion in a triumphal chariot, or make 
thine entrance into the new Jerusalem upon a 
j)rancing horse, thou art likely never to come 
there. Leave then all thy lordly misconcep-, 
tions behind; and humbly follow thy king, who 
makes his entry into the typical Jerusalem, 
" meek and lowly, riding upon an ass," yea, 
'• upon a colt, the foal of an ass." I say it 
again tliercforo, whilst thy faith and hope 
strongly insist on the blessing, let thy resig- 
nation and patience leave to God's infinite 
goodness and wisdom the pecidiar man- 
ner of bestowing it. When he says, " Surely I 
come quickly," to " make my abode with thee," 
let thy faith close in with his word; ardently 
and yet meekly embrace his promise; it will 
instantly beget power, and with that power 
thou mayest instantly bring forth prayer, and 
possibly the prayer which o;x'ns heaven, humbly 
wrestles with tiod, ' erit.s the blessing, and 
turns the well-knowL petition, "Amen! Even 
so, come, Ijord Jesus," into the well-known 
praises, " He is come ! He is come ! Praise the 
T^)rd, my soul," etc. Thus repent, believe, 
and obey ; and " he that cometh, will come " 
with a fulness of |)ure, meek, humble love: 
" He will not tarry ;" or. if he tarries, it will 
be to give to thy faith and desires more time 



to open, that thou inayost at his aiiiiearmi,' be 
able to take in more of his perlcft ing jjriR'e 
and sanctifying power. Besides, thy expecta- 
tion of his eomiug is of a purifying nature, 
and gradually sanctifies tliee. " He that has this 
lio|>e ill hini," by this very hope " purifies him- 
self even as Uod is pure." For, " we are 
saved " into perfect love " by liope," as well as 
" by faith." The " stalk "' bears " the full corn 
in the ear," as well as the " root." 

Up, tlien, thou sincere expectant of trOil s 
kingdom; let thy humble, ardent, free will 
meet prevenient, sanctifying, f re • grace in its 
weakest and darkest appearance, as the fatlier , 
of the faithful met the Lord, when lie^ " ap- 
peared to him in tlie plain of Mamre " as a 
mere mortal : '• Abraham lifted up his eyes and \ 
looked ; and, lo, three men stood by him :" so j 
does free grace, it I may venture ujion the 
allusion, invite itself to thy tent; nay, it is 
now with tlii-e iu its creating, redeeming, and 
sanctifying influences. "And when he saw 
them, he ran to nnet I'-em from the tent^ door, 
and bowed hiiuseli towards the ground:" " Oo 
and do likewise;" if thou scest any beauty in 
the humbling " grace of our Ixird Jesus Christ, 
;n the sanctifying " love of God," and in the 
comfortable "fellowship of the Holy Ghost, 
let thy free will " run to meet them, and bow 
itself toward the ground." for a speedy going 
out of thy tent,— thy sinful self ! for a race 
of desire in the way of faith ! for incessant 


prostrations! (t (or a imrk and deep bowing 
of tliyself lieforo thy divines Deliverer! "And 
Aliralmni said, My I^rd, if now I liave found 
favour in thy sifilit. pass not away, I pray tlioe, 
from thy servant." for tlie Inimble pressing 
of a loving faith! for the faith wliicli 
stopped tlie sun wlien God avenged his j)<i)')lc 
in the days of Joshua! for the importunate 
faith of the two disciples who detained Christ 
when " lie made as thougli he would have gone 
farther! — They constrained hiiu, saying, Abiile 
with us; for it is towards evening, and the day 
is far S|)ent. And he went in to tarry witli 
them." lie soon, indeed, "vanished out of 
their" bodily "sight," because they were not 
called always to enjoy liis bodily presence. 
Far from promising tliem that blessing, he bad 
said, "It is exjjedient for you that 1 go away; 
for if I go not away, the Comforter will not 
come unto you; Init if T depart, I will send 
him unto you, that he may abide with you for 
ever. He dwelleth with you, and shall be in 
you." This promise is still " yea and amen in 
Christ:" only plead it according to the jire- 
ceding directions; and as sure as our Lord is 
"the true and faithful Witness," so sure will 
"the God of hope" and love soon "fdl you 
with all joy and peace, that ye may ai.oiind 
in " pure love, as well as in confirmed " jiope, 
through the power of the Holy Ghost." Then 
shall yon have an indisputable right to join the 



l),.Uev.'rs will) sin^' at tlu> ■I'ulioniiiclc, luiil at 
1lic l/iik-clmpol, — 

■' Many are we now, and one. 
We who Jesus have put on : 
There Is neither hond nor free. 
Male nor female. Lord. In thee. 
Love, like death, hath all di-stroy d, 
Rendered all distinctions void ; 
Names, and sects, and parties fall ; 
Thou. O Christ, art all in all." 

Tn the meant inu' voii imiy sin}.', witli l'"^ 
piotis Coiinlcss of lluntinf;'l<iii, tlic Hi'V. Mr. 
Alrtdan, tlic Ifev. Dr. Ccnyers, the Rev. .Mr. 
Herri(l"o. Hielianl Hill, \'""\; ""'1 Hu' inip.'r- 
f,.ctionists who use thoir colloctioiis of hymns: 
V,. mav sin-. 1 say, with then all. the two fol- 
l,>win" livmns, wliich thoy havo ajirocd to bor- 
row fTo,,; Iho hymns of >fossrs. Wesley, after 
• iiiakin" some insifinificant alterations. 1 traii- 
s,.ri!)e''tli(Mn from the ooUcftion tisod m Lady 
ILintinsdon's chapels. Bristol edition, 1.(..). 
page 239. 

•'O tor a heart io praise my God. 
A heart from sin set free. 
A heart that's sprinkled with the blood 
So freely split for me ; 

" A heart rcslgn'd, submissive, meek. 
My dear Redeemer's throne. 
■Where only Christ is heard to speak. 
Whero Tesus resigns alone ; 

"An humble, lowly, contrite heart, 
BellevliiK. true, and clean. 


WliU'h neither life nor death can part 
From him that dwells within." 

' A lu-art in every thought renew'd. 
And flii'd with love divine, 
Pei-tVct, iind right, and pure, und good, 
A ropy, Lord, of thine ! ' etc. 

'.My heart, thou know'at, can never rist 
Till thou ereate my peace ; 
Till, of mine Eden repossesH'd, 
From self and sin I ceaBe. 

"Thy nature, gracious Lord, impart ; 
Come quiciily from above. 
Write thy new name upon my heart, 
Thy new, best name of love." 

Hero i.s un(loiil)UMlly an ovaiifijclioiil prayor for 
the lovo wliicli restores the soul to a state of 
sinletw rest nn<l evaii<ielii-ii! ]ierfeetion. Mean 
ye. my brethren, wluit the ^hmkI people who dis- 
.seiit from lis ]>rint and sinj;^. and T ask no mitri'. 
\or can ye wait for an answer to the prayer 
contained in tlie pr{-<'edinrr liynin in a more 
scriptural manner, than by pleading the *' i)roui- 
ise of tlie Father" in such words as tliese: — 

" Love divine, all love excelling, 

.Toy of heaven, to earth come down ; 
Fix in us thine humijle dwelling. 

All thy faithful mercies crown : 
Jesus, thou art all compassion. 

Pure, unbound* ' love thou art ; 
Visit us with thy salvation, 

Enter every trembling heart. 

" Breathe, O breathe th. loving Spirit 
Into every troubled breast ! 



Let us all In thee Inherit, 
Let lis find thy pronilrted rest:' 

TaUe iLW.'iy .he power of sinning, t 
Alpha aii'l OmoKii he, 

Enil of fulth. im l(» heKlnnlim, 
Set our hernia at lllierly. 

■ Come, nlmiuhty to ilellver. 

Let iia all thy life reeelve ; 
Suililenly return, and never. 

Never more thy temples lea'i • 
Thee we would he always hIesdnK. 

Serve thee as thine hosts ahove : 
Pray, and praise thee without .'eaalni;, 

Cliory in thy precious lovB.i 

'• Finish then thy new creation. 

Pure, unspotted s may we he ; 
Let us see ihy Rreat so .allou. 

Perfectly restored hy thee : 
Changed from slory Into Klory. 

Till In heaven we take oi v ii'nce ; 
Til, we cast our crowns hefore thee. 

Lost In wonder, love, and prals\" 

•Mr Wesley says, "second rest." because an 
imperfect lieliever enjoys a first, inferior rest : if 
he did not. he would he no believer. 

"• la nut this e. presslon too stronK ? Would 11 
not be better to soften it as Mr. Hill has done, by 
saylnK "Take away the love of" (or the bent 
to) "sinning?' Can Cod take away from us our 
"power oi slnnluK." without taklns away our 
power of free obedience ? 

J Mr. Wesley says. " perfect love," with St. 

S Mr. Wesley savs. indeed. " pure and bIh'iCss ''; 
but' when Mr. Hili sings " pure, unspotted," he 
does not spoil the sense. For ^iverybody knows, 



Tiifl iii> vimr liaiiils wliicli Imnp Hown; our 
Aiiniii, nil.- Ilcavi'iily lli^rh Priest, is ni^ar t" 
li.ilil iliiMii up. Till' spiritunl Auialckitcs wiU 
ii'it alwiiys prevail; our Saiiiui'l, our licavnly 
pri.plii.t, i ,vii(ly to cut tlieui ami their "'kinj.^ 
in pieces iK'forc tin* Lord." " The pntuiisi^ is 
unto you." You are surely called to attain thc^ 
perfecli m of your dispi'iisalion, altliou),'li you 
seem still afar oir. Cliri? , in whom thiit per- 
I'celion cenlrcs: Clirisl, frcm wliom it tlows, i.s 
\ery near, iveii al the iliiir: " Hehild," .savs 
lie, (and this he spake to I/nodieeiin loiterers,) 

that the " pure, unsimttrd " Jes ■;■ iloes not (litter 
from tile sinless, Ininiarnlnte Lai.ib of God. This 
fine h.vnin, I think. Is not In .Mr. .Martan's collec- 
tion ; but he has probably sung It more than 
once. However, It Is adopted In the Shrewsbury 
Collection, of which Mr. Hill Is the pn'rtlsher. In 
conjunction with Mr. ;)e Couicy. Is It not sur 
prlsliiK that, In his devotional warmth, that 
gentleman should iulat, give out, and ..InR Mr. 
Wesley's strongest bynms for Christian iierfectlon. 
when. In his controversial hent, he writes so 
severely against thi.< Messed state of heart ? And 
may not I tal<e my leave of him by an allusion 
to our liOrd's words : *' Out of thy own mouth " — 
thy own pen Ihy own publications, thy own 
hymns, thy own prayers, thy own bible, thy own 
reason, thy own conscience, and (what is most 
astonishing) thy own iirofession and 'laptlsmal 
vow — '■ T will judge " thy mistakes 7 Neverthe- 
less. 1 desire the reader to impute them, as I do. 
not to any love for indwelling sin. but to the fatal 
error which makes my pious opponent lurn his 
back upon the genuine doctrines of grace and jus- 
tice, and espouse th spurious doctrines of Cal- 
vlnlan grace and free wrath. 



'• I sliiiiil 111 llic il""r iiinl knork; if nnv iniin 
lii'iii' my viiici'. ami '■|«'ii. I will rmwr in iiiul hiiji 
willi liiiii," ii|mn till' fruits of my Kriuv in Ihi-ir 
Clirisliiin pcrfrctiiiii; "iiikI hr" shiiU sii|i 
■■ Willi me." uiKin llic fruits nf my (.'lory, in tlii'ir 
iinf;i'liciil nnil liiMviiily iiintiirity. 

Hear this (MH'iiiini'f;in); jiiisiicl : "Ask, ami 
you sliiill Iiavi' ; srck, ami you sliiiU fiml ; knock, 
mill it slinll 111- ii|ii'iiiil uiilo you. I'or every one 
tlial askelli. ri'ii'ivi-lli ; ami lu' lliat secki'lli, 
lindi'tli; iiml to liim tliat knoekctli, it slmll lii> 
opcnecl." "If liny of you " lu'lievcrs " lark 
wisdom," (imlwi'lliiij; wisilom; '•Christ, llic 
wisiloiu ami llic power of (loil, ilwellinj; in liis 
lieart liv faith.") "let him ask of T.oil, who friv- 
rth to all mill, ami upbraiileth not : ami it .shall 
he jriven him. Kut let him ask" as n heliover. 
"in faith, nothiuf; wavering: for he that wav- 
ereth is like a wave of the sea. driven with the 
wind and tossed; for let not tliat man think 
tliat he shall receive the thins which he " thus 
"asketh." But "whatsoever thin;;s ye desire 
when ve prnv. lielieve that yc receive them, and 
ye shall hai'e tliem." For "all things" com- 
manded and promisoil "are possilile to him that 
helievetli." He who has commanded us to lie 
our heavenly Father is 

' perfect ' 
•rfeet." am 

. love 

to avpnj;e 

d he who has |iromised "speedily 

s eliH't. who cry to him nijrht and 

day." he will Piii-edily avenge you of your frranil 
ailversarv. indwellin<r sin. Ho will say to you. 
" Accordinp to thv faith he it done unto tlii'e: 
for he is aide to do far exceeding ahundantly 

■I'll \Ni'i\()Mi.\\is\r 


iiliovo hII llml wu cnii ask or IhiriK;" iiiiil "of 
Ills fiilii.'ss " we riiiiv "all rcooivi' grace I'nr 
RrHro;" wn may all widiCMs the jfraiioim fulfil- 
ment of all tile iM-oniises wh. i lie has jjiaeiniisly 
made, "that liy Iheiri we miKht W |iarlaker» ,if 
the (liviiii. nature." so far as it ean lie eomnnini- 
ealed 111 iiiertals in tlii-; world. You see tliat. 
with men. wlii.t you ' .k for is impossilile; l)ut 
show yourselves lielirveiN; take Ood into thi' 
aecoiint. ami >n, will soipii ev|ii'rieme. that 
'with (ic 1 all thinirsiire pnssilile," Vor for^'et 

the nninip .'"nt .\dvoeale wli 

wliom voii han 


him. Be.Miid. he lifts his onee piereed hands, 
and says, " Father, sanctify them through thy" 
loving' " truth, that they may Ik. pe-feeted in 
one;" and. showiiii; to you' the fountain of 
atoniufr hlood. and pu"i'fyiii<r water, whence 
flow the streams which cause and j;ladden the 
heart of h,> he 3. "Trilherto ve have 
asked nothinir in my name; whatsoever ye shall 
ask the Father in my name, he will (five it you." 
" Vsk. then. " that your joy inav he fii''." ' If F 
try your faith liy a little delav. if ' 'do my 
face for a moment, it is only to fjathci 11 with 
evorlastinij kindness. " .\ 'woman, when sho is 
in travail, liath sorrow, heeausc her hour is 
come; hill as soon as she is (hOivered of thn 
child, she reiiicmhereth no more the anpuish 
fnr joy. Vow ve have sorrow ; hill f wifl .see 
you again, and your heart shall rejoiei\ and 
your joy no man takelli from you. Tn that day 
yo shall ask mc no question." for vou shall not 
have my bodily proseuco; but niv Trim and 


Thummim will be with you ; and " the Spirit 
of truth will himsolf load you into all" Chris- 
tian " truth." 

" O for a firm and lasting faith. 
To credit all the Almighty saith. 
To embrace the promise of his Son. 
And feel the Comforter our own." 

In the meantiiiu'. be not i f raid to " give glory 
to God" by "Ix^liovinj; in hope against hope. 
Stagger not at the promise " if the Father and 
the Son, " through unbelief ;" but trust the 
power and faithfulness of your Creator and 
Ifecleemer, till your Sanc'ifier has fixed his 
aliocle in your heart. Wait at mercy's door, as 
the lame beggar did at the "beautiful gate of 
the temple. Peter, fastening his eyes in'on 
him, with John, said. Look on us ; and he gave 
heed to ther- expecting to receive something 
of them." Do so, too; give heed to the Father 
in the Son, who says, " Look unto me, and be 
ye saved." Expect to receive the " one thing " 
now " needful " for you, — a fulness of the sanc- 
tifying Spirit; and thougl^ your patience may 
be tried, it shall not be disappointed. The 
faith and power which, at Peter's word, gave 
the poor cripple a perfect soundness in the pres- 
ence of all the wondering Jews will give you, at 
Christ's word, a perfect soundness of heart, in 
the presence of all your adversaries. 

" Faith, mighty faith, the promise sees, 
And looks to that alone. 


Laughs at Impossibilities, 
And cries, It shall be done. 

" Faith asks impossibilities ; 
Impossibilities are given : 
And I, even I, from sin shall cease, 
Shall live on earth the lite of heaven." 

" Faith " always " works by love," by love of 
desire, at least, making ns 'ardently pray for 
what we believe to be eminently desirable. And 
if Christian perfection appears so to you, you 
mifTJit, perhaps, express your earnest desire of 
it in some such words as these: — "How long, 
Lord, shall my soul, thy .spiritual temple, be a 
den of tliievcs, or an house of merchandise? 
How long shall vain thoughts profane it, as 
the buyers and sellers profaned thv temple 
made with human hands? How long'shall evil 
tempers lodge within me ? How long shall un- 
belief, formality, hypocrisy, envy, hankering 
after sensual pleasure, indifference to spiritual 
delights, and backwardness to painful or igno- 
minious duty, liarbour there? How long shall 
these sheep and doves, yea, these goats and ser- 
pents, defile my broa-st, which should be pure as 
tlie holy of holies? how long shall thev hinder 
me from being one of the worshipper's whom 
thou .seekest,— one of those wlv.. worsliip thee 
in spirit and in truth? help me to take 
away these cages of unclean birds ! ' Suddenly 
come to thy temple.' Turn out all that offend's 
the eye of thy purity; and destrov all that 
keeps me out of 'the rest which remains for 



thy ' Christian ' people ;' so shall 1 keep a 
spiritual sabbath, a Christian jubilee to the 
God of my life ; so 'hall I witness my share in 
the oil of joy with which thou auointest per- 
fect Christians above their fellow-believers. 1 
stand in need of that oil. Lord : my lamp burns 
dim; sometimes it seems to be even gone out, 
as that of the foolish virgins : it is more like a 
'smoking flax,' than a 'burning ami shining 
light.' queneh it not ; raise it to a flame. 
Thou knowest that I do believe in thee. The 
trembling hand of my faith holds thee; and 
though I have ten thousand limes grieved thy 
pardoning love, thine everlasting arm is still 
under me, to redeem my life from destruction ; 
while thy right hand is over me, to crown me 
with mercies and loving-kindness. But, alas! 
I am neither suflficiently thankful for thy pres- 
ent mercies, nor sufticiently athirst for thy 
future favours; hence I feel an aching void 
in my soul, being conscious that I have not 
attained the heights of grace described in thy 
word, and enjoyed by thy holiest servants. 
Their deep experiences, the diligence and ar- 
dour with which they did thy will, the 
patience and fortitude with which they endured 
the cross, reproach me, and convince me of my 
manifold wants. I want power from on high ; 
I want the penetrating, lasting unction of the 
Holy One ; I want to have my ves.sel — my capa- 
cious heart — full of the 'oil which makes the 
countenance' of wise virgins 'cheerful;' I 
want a lamp of heavenly illumination, and a 


fire of divino love, luiniinfj day and ni^ht in u\y 
liroast, as tlio typical lamps did in the temple, 
and tiio pacrod fire on the; I want a full 
application of 'the hlood which cleanses from 
all >^in,' and a strong.' taith in thy sanctifyinfr 
word, a faith hy which thou maycst dwell in 
my heart, as the iinwaveririfr hope' of fflorv, and 
the fixed ohject of my hive: f want the internal 
oracle, — thy 'still, small voice,' — together with 
T^rim and Thummim,* — ' the new name which 
none knoweth hut he that receiveth it:' in a 
word. Lord, I want a plenitude of thy Spirit, 
the full promise of the Father, and tjie rivers 
wliieh flow from the inmost soul of the believers 
who have gone on to the perfection of tliv dis- 
pensation. I do helieve that thou canst and 
wilt thus 'baptize me with the Holy Ghost, and 
with fire.' Help my unbelief; confirm and 
increase my faith, with regard to this impor- 
tant luiplism. 'Lord, T have need to he' thus 
'ba|)tized of thee,' and 'f am straitened till 
this baptism is>d.' Bv thv bap- 
tisms of tears in the nianfrei. of water in Jor- 
dan, of sweat in Oethsemanc. 'of hlood, and 
fire, and vapour of smoke,' and flaming wrath 
on Calvary, baptize, O baptize my soul, and 
make as full an end of the original sin which 
I have from .\dam. as thy last baptism made of 
the ' likeness of sinful flesh ' which thou hadst 
from a da\ighler of Kve. Some of thy iieojde 

• Two Hebrew words which mean " lights " and 
' perfections." 


l.AS'l' CIIKA'K 

look at death for full salvation from Bin; but 
at thy command, Lord, 1 look unto thee, feay 
to my soul. '1 am thy salvation;' and let mo 
feel in my heart, as well as see with my under- 
standing, that thou eanst 'save' from sin to 
the uttermost all that come to God throupli 
thee" 1 am tired of forms, professions, ai.d 
orthodox notions, so far as they are not pipes 
or channels to convey life, light and lov'C to my 
dead, dark, and stony heart. Neither the plain 
letter of thy gospel, nor the sweet foretastes 
and transient illuminations of thy Spirit, can 
satisfy the large desires of my faith. Give me 
thine' abiding Spirit, that he may continually 
shed abroad thy love in my soul. Come, U 
Lord, with that blessed Spirit; come, thou and 
thy Father, in thnt holy Comforter; come to 
make vonr abode with me; or I shall go meekly 
mourning to my grave. Blessed mourning! 
Lord, increase it. I had rather wait m tears 
for thy fulness, than wantonly waste the frag- 
ments' of thy spiritual Imuntic^, or feed with 
Laodicean contentment upon the tainted manna 
of mv former experiences. Righteous Father, 
I hunger and thirst after thy righteousness: 
send thv flolv Spirit of promise, to fill me 
therewith, to sanctify me throughout, and to 
seal me centrallv to the day of eternal redemp- 
tion, and tinish'ed salvation. ' Not for works 
of righteousness which T have done, but i thy 
mercy,' for Christ's sake, ' save thou me by the ^ 
complete 'washing of regeneration, and the 
full 'renewing of the Holy Ghost;' and in 



order to this, pour out of llij- Spirit, shed it 
alnmdantly on nie, till the fountain of living 
wattir abundantly sprini,'s up in my soul, and 
I can say, in the full sense of the words, that 
' thoii livest in me,' that ' my life is hid with 
thee in God,' and that ' my spirit is returned to 
him that jrave it,'— to thee, the first and the 
last, my author and my end, my God and my 


A 1) Vict: TU riiOFEt'HOHS. 

Yk Imvo not sung the preceding hymns in 
vain, ye men o£ God, who have mixed faith 
with your evangelical requests. The God who 
says, '" Open thy moutli wide, and I will fill 
it;"' the gracious (iod who declares, "Blessed 
are they that hunger after righteousness, for 
thoy shall he filled ;"— that faithful, covenant- 
keeping God has now "filled you with all 
righteousness, peace, and joy in believing." 
The brightness of Christ's appearing has de- 
stroyed the indwelling man of sin. He who 
had slain the lion and the bear, he who had 
already done so great things for you, has now 
crowned all his blessings by slaying the Goliath 
within. Aspiring, unbelieving self is fallen 
before the victorious son of David. The 
"' (|uick and powerful word of God," which is 
" sharper than any two-edged sword," has 
" pierced even to tlie dividing asunder of soul 
a;:d spirit." The carnal inind is cut oft; " the 
circunicision of the heart, through the Spirit," 
has fully taken place in your breasts ; and now 
" that luind is in you wliich was also in Christ 
Jesus ;" ve are spiritually-minded ; loving God 


witli all your lieail, aiul your ueiglilMjur 'as 
yourselves, ye are full of goodness, ye keep the 
fotmiiaiidments, ye observe "the law of lib- 
erty," ye "fullil the law of Christ. Of him" 
ye have " learned t/j \>e meek and lowly in 
heart." Ye have fully " taken his yoke upon 
you ; in so doinj;, ye have " found " a sweet, 
abiding ' ie.<t unto your souls;" and from 
blessed p.xi)eri<'nce ye can say, " Christ's yoke is 
easy, and his burden is light;" his "ways are 
ways of pleasantness, and all his paths are 
peace;" "all the paths of the Lord are mercy 
and truth, unto such as keep his covenant and 
his testimonies." The beatitudes are sensibly 
yours; and the charity described by St. Paul 
lias the same? place in your breasts which the 
tables of the law had in the ark of the covenant. 
Ye ar° the living temples of the Trinity; the 
Father is your life, the Son your light, the 
Spirit your love; ye are truly baptized into 
the mystery of God, ye continue to "drink into 
one Spirit," and thus ye enjoy the grace of both 
sacraments. There is an end of your "lo 
here!" and " lo, there!" "The kingdom of 
(fod is" now established "within you." 
Christ's " righteousness, peace, and joy '' are 
rooted in your breasts " bv the Holy" Ghost 
given unto you," as an abiding guide and in- 
dwelling comforter. Your introverted eye of 
faith looks at God. who gently "guides you 
with his eve into all the truth" necessary to 
make you "do justice, love mercy, and walk 
humbly with your God." Simplicity of inten- 



tioii kwps darkiiesd out of your ininJ, and 
puritv of affection kpcps wrong tires out of 
your 'breast. By tlio former ye are without 
guile ; by the laltor ve are witliout envy. Your 
passive will instantly melts into the will of 
Uod; and on all occasions you meekly say, 
" Xot my will, Father, but thine, be done ; 
thus are ye always ready to sutler what ye are 
calle<l to sutler. Your active will evermore 
says " Speak, Lord, thv servant heareth : what 
wouldest thou have me to do? It is my meat 
and drink to do the will of my heavenly 
Father ;" thus are ye always ready to do what- 
soever ye are convinced that God calls you to 
do • and " whatsoever ye do, whether ye eat, or 
drink, or do anything else, ye do all to the glory 
of God, and in the name of our Lord Jesus 
Christ; rejoicing evermore; praying without 
ceasing; in eve." thing giving thanks; sol- 
emnly "looking for, and hasting unto, the 
hour of your dissolution, and " the day of God, 
wherein 'the heavens being on fire shall be dis 
solved" and your soul, being clothed with . 
celestial body,' shall be able to do celestial ser- 
vices to the God of your life. 

In this blessed state of Christian perfection, 
the holv " anointing which ye have received of 
him abideth in you, and ye need not that any 
man teach you, unless it be as the same anoint- 
ing teacheth." Agreeably, therefore, to that 
anointing, which teaches by a variety of means 
which formerly taught a proph . by an ass, and 
daily instructs God's children by the ant, i 



ulinll venture l<> sel Ik'I'oi-.' vcm s,>iii<. iniportar.t 
directions, wliieli the Holy (Itiost lias alreiiily 
snggosted to yt.jr pure minds: for "I would 
not lie nofjligent to put you in reinemlirnnoe of 
lliese tilings, tliough ye know them, and lie 
establisluKl in the present truth. Yes, I think 
it meet to stir you up by putting you in remem- 
brance," and giving you some hints, which it 
is safe for you frequently to meditate upon. 

I. Adam, ye know, lost his human perfection 
in paradise; Satan lost his angelic perfection 
in heaven; the devil ihrust sore at Christ in 
the wilderness, to throw him down from his 
mediatorial perfection; and St. P,iul, in the 
same epistles where he professes not only Chris- 
tian, but apostolic perfect! m also, (Phil. iii. 
15; 1 Cor. ii. 6; 2 Cor. xii. 11,) informs us, 
that he continued to " run 'or the crown of hea- 
venly "' perfection like a man wlio mii'lit not 
only lose his crown of Christian perfection, but 
become a reprobate, and be cast away, 1 Cor. 
i.v. •i,5-?r. And therefore so run ye also, " that 
no man take your crown" of Christian 'perfec- 
tion in this world, ami " that ye may obtain "' 
your crown of angelic perfection in the world 
to come. Still keep your body under. Still 
guard your senses. Still watch your own heart; 
and, "steadfist in the faith," still "resist the 
devil," that he may "flee from you;" remem- 
bering, that if Christ himself, as Son of man, 
had " conferrei' with flesh and blood," refused 
to deny himself, and avoided taking up his 



,WM, hr liail l":.l UU |,.dV,liou, and scaled up 

■•\\\. ,1.. not li...l,' savs Mr. WesU'V, in I.h 
I'luin A.c.iuU of (■ IVrr.Ttion, "anv 
m.n.Tal slate .Uwcribrd in RTiptnre fron. wlii.-l. 
r, ,nan .annnt ,lmw to sin. H tlier.' w.T.' 
any statr wlwiviii tliis was impossible, it woul.l 
l«. that of tluwo who are sanctified, wlio are 
fathers in Christ, who ' rejoice evermore, pray 
without ceasing, nnd in every «>"'« K"" 
thanks.' Hut it is not impossible for these to 
,lraw hack. They who are sanctified may ye 
f,,l and perisli. lleh. X. 2i>. Kve.i fatheis n 
I hrist need that wavnin;:, ' liove not the world. 
1 John ii. ir.. They who 'rejoice, pray, and 
.rive thanks without ceasin;:: may, nevertheless, 
• ouench th.' Spirit.' 1 Thess. v. 10, etc. Nay, 
.en tlu.y who are 'sealcl unto the day of re- 
deinption.' may vet 'grieve the Holy Spirit of 
(i(Hl.' Eph. iv. 30."* 

''Ve do not hereby deny, that ^o^" .Ij^l'^"^ 
hovp a testimony In their own breast, that they 
shall no flna"°rf«ll f'om God. "They may have 
»•• says Mr Wesley In the same tract " -^i J^^^ 

^"\^'"T^'"tha^ gr'rwh'Ici^ itepa^hly CO*;,'. 
'„;! hoCss'-and%"a ^orks. the means, with 

Eii:™^eoT'U^rtrfnrrely"dlSerV r^o^ 
L of the CalvTnlsts, who break the necessary 
connectlorbetween holiness and '"'»"'?'« ""^^^ 
UOD by making room for the foulest falls.-for 
adultery, murder, ana Incest. 



The iloutiiiie of (lie absolute perseviTmice of 
thi^ sniiiU JH the lirst oiird which the- 'Jevil 
playud again.-l iiinn: " ' Ve shall iml surely 
die," if yi> break tin; law of your perfeetioii." 
This fatal card won the niuiie. Mankind and 
paradise were lost. The artful .serpinl had too 
well suiieeded at his llrst j^mwc, to forget that 
lucky card iit his seeond. Sec, hiru " trans- 
forniin); himself into an anjfel of light " on the 
pinnacle of tlm temple. There he plays over 
again his old game against the Son of (oid. 
Out of the Bible hi' pidls the very card which 
wiui our lirst iiarents, and swept the stake- 
paradise; yea, s-,.ept it with the hiwoin of de- 
struction. "Cast thyself down," says he; 
"for it is n-ritlen," that all tnings shall work 
together tor thy good, thy very falls not ex- 
cepted: "He shall give his aiig-els charge mn- 
cerning thee, and in iheir haiuls they shall hear 
thee up, lest at any time thou dash Ihv foot 
against n stone." 'I'lie tempter, thanks' be to 
Christ, the ganii' at that time; but h( did 
mit his card ; and it is probable that he will 
play it round against you all, imly with some 
variation. Let me nuMition (me among a thou- 
sand. IFe prouused our Lord that (lod's angels 
should bear him up in their hands, .if he threw 
liimself down: and it is not unlikely that lu; 
will pronnse you greater things still. N'or 
should 1 wonder if he was bold enough to hint, 
that, when you cast yourselves down, Ood him- 
self shall bear you up in his hands, yea, in Ids 
arms of everlasting love. ye men of Cud, 



l..arii wi..lom l.y Hf full of A.lam. yt 
„„.,i,„..,l „„m .Ml,.. ll,Kl.. iHimwnt.l- 
r„l,„,.s hy 111- .■..mimt "t Cl.nsL 1 h. wa. 
;;;r«ia t., •M,.m,,l tlu. l,i« r.,Kl, w,U y 

,lar.. t.. cl„ it? ir !>'■ f'J'''t'"l a>*.l'->i^""..l» 
l„K,k of Ihu al.^ohit.. |.r,>irv..ram-.! ol tli>' '^"""IH, 
ll.ouitl. it was liaiK^I witU srn|.Uirr, will y 
swallow It down, a» if it w-.;.; ■•'"';''■>;.;.'" " 
tlm rook of UK'fsr No: " t iroUKl. lailh m 
Christ tlic scriptun^s l.avo ma( « you wi»o unto 
wilvation;" yo>i will not only Hy with all »iuva 
from evil, hut from tlu' vory uppcaran™ ol 
,.vil An.l when you >tttn.l on the hrink of a 
temptation, far fron. entorinj: into ,t uaduT 
any pretenco whatcvir, ye wil leap haek into 
the lK,8om of Hin, who .ay., " Wateh a"' !'■•»> - 
le.t ye enter into temptation; for though 
'•the spirit is wiUing, the tlesh is weak. I 
grant that, evangelic aiy "1'™'^'"!'' ;, "'^: -^^ 
r.ess of th,. flesh is not sin ; hut yet the deceit- 
fulness of sin " creeps in at this door ; ai- ^ 
this means not a few of (iod a children, r 

thev had escaped the ,,ollutions of the « 1, 
through the- sanctifying "!<»"«• '"'>■"', ^„ 
Christ," und.T plausible pretences, "have hec 
again entangled therein and overcome Le 
their falls make you cautious \o have ut on 
the whole arm.uir of (iod: keep it on and 
use it " with nil prayer," that ye may. o the 
hist, -'Stan.! e,.mplete in Christ, 'and he moie 
than conquerors" through him that has hned 

^"'(j. Remember that "every one who is per- 



fcrt sliiiU lie n* liis Mnstcr." Now, if your 
Miii'liM- WHS li'iii|ili'il mill nsKiMilti'il t.i llic last: 
if (■) till' last 111' «,'itrlii'<l anil prayi'il, iisiiiK all 
IIm' Minms iif ;;riiii' liiiiisi'lf, anil I'lifDrrin^' llir 
use of Ihi'in ii|>i>ii olhi'i-s; if til till' last lir 
fnii^rht ajraitist llii' wiirlil. Ilir Hi'sli, ami tin' 
ili'vil. ami iliil mil " |iiil nir lln' liariii'ss ■' till 
111' liail jiiil iiir till' liiiily; tliliik niit yniirsi'l\i's 
aliiivi' hiiii. lull ••j;ii ami iln liki'wisi'." If hr 
iliil mil ri'trniii |inratlisi.. Hlllinut ;,'iiin;; tlinuiyli 
till' imist riiir,|ili'li' ri'iiniiiiatinri nf all tin- pnnil 
llii?i;;s of (his wurlil, anil willimit snliniitlinn 
til Ihi' si'viTi' stniki' nf liis last I'ni'iny. ilratli: 
III' I'linti'iit til 111' •■ piTfi'it as lie was;" nor fani'V 
that yiinr fli'sl, anil lilond can Inlii rit tin' rcli'" 
tial kinjriliini nf (iml. wlicii lIu' fli'sli ami lilimil 
wliicli Kininaniii'l liirnsi'lf assuir il frnm a purr 
vir^rin ciiulil nut inlii'i-il it witlioni 'jiassini; 
nniliT till' iliiTiili's llnniin;.' swonl ; I niran, 
wilhiiiil triiiii},' tlirimirli tlir ^rati's nf dratli. 

II r. Yi' arc not coniplcli' in uisiloin. I'cr- 
fcct liivc lilies not imply jn'i Tccl iMinwIciljrc; 
lint pcrfiH't liiiniility. and perfect ivailiness to 
repeive instrmlion. Ifciiii'in'her, therr ■ re, that 
if ever ve slimv that ye are a'lovc oeinjf in- 
stnieti'il. even tiy a fisherman who teaches 
accorilinf; to the ilivinp anointinir. vc will slimv 
Hint ye are fallen from a jierfection of luimilily 
into a )ierfeelioii of priile. 

1\'. Do not conroiiml aiiLrelieal with Chris 
tiaii perfection. rninlcrriipteil transports of 
praise, ami ceaseless raptures of jov. ilo not 
belong to Christian, but to angelical perfection. 



Our feohle frame <'iui boar l.ut a low < rops ot 
that dorious cup. In general, Ibat __ new 
wine" is too strong for our " old bottles;' that 
power is too cxeeUcnt for our earthen eraeked 
vessels; but, weak as tbey are. tliey ean bear a 
fulness of meekness, of resignation, of hunuhty, 
and of that love whieb is wiUins to obey unto 
deatli. If God indulges you with ecstasies and 
extraordinary revelations, be thankful for tliein, 
but be " not exalted above measure by tliem ; 
take earc lest entbusia=tij delusions mix them- 
selves with them; and remember, that your 
(Jhristian perlVctio:. does not «» mueh e^onsist 
in "imilding a tabernacle" upon Moimt Tabor, 
to rest and enjov rare sights there, as m reso- 
lutely taking up 'the cross, and following Christ 
to the palace of a proud Caiaphas, to the judg- 
„,ent ha-ll of an unjust I'ilate, and to the top 
of an i-^noiuinious Calvary. Ye never read in 
your Bibles, " I*t that gb.ry be upon you, 
"which was also upon St. Stephen, when he 
looked up steadfastly into heaven, ai.u saul, 
Behold, 1 see the heav,>ns opened, .and the Son 
of man standing on the right hand o//""!. 
But ye have frequently read there Let this 
mind be in you, which was also in Christ .Jesus, 
who made himself of no reputation, took upon 
him the form of a servant, and being found in 
fashion as a man, humbled himself, and became 
obedieiU unto death, even the death of the 

cross." . . -11 t . li.i 

See him ou thai igunmmious gihhet. tit 

hangs, abandoned 1)V his friends, surrounded by 


liis fnes. foiiilciiinorl by the rich, insulted by the 
poor. He liiinT:s, a worm, and no man! a very 
seorn of men, and the outcast of thi' people"! 
'•All they that see him huifrh him to scorn. 
_ I'hcy shoot out their lips, and shake their heads, 
sayin)j, lie trusted in God that he would de- 
liver liiui; let him deliver him, if he will have 
hini." " There is none to help him." One of 
his apostles denies, another sells him, and the 
rest run away. "Many o.vou are come about 
him; fat liulls of Bashan close him on every 
?ide; tney jrapo upon liini with their mouths, 
as it were a nimpinff linn. He is poured nut 
like water, liis hejirt in the midst of his bndv 
IS like mcltiti': wax; his strcnjrth is dried up 
like a potsherd; his tono;ae cleaveth to his 
ffums; he is ^nmg into the dust of death. 
JIany doffs are come about him, and the coun- 
sel of the wicked layeth siesri' ajjainst him. 
ITis hands and feet arc pierced. You may tell 
all his hones. They stand stariiijr and lnokin<r 
upon hmi. They part his friirments amnn" 
them and cast Ints •' fnr tlie nnlv remain of his 
prnperty. his plain, seamless vesture. Bnth 
suns, the visible and the invisible, seem eclipsed 
Xo cheerinjr beam of created liirht .rilds his 
plonmy prnspect. Xo smile of his heavenly 
Father supports his ajronizinor soul. X^n cor- 
dial, nnlcss it be and sail, revives his 
smkin,!.' spirits, lie has nothinfr left, evcept 
his God. But his Gnd is enough for him In 
his Gnd^ he bns nil thinn-s. And thnusli his 
soul IS "seized with sorrow, even unto death," 



yet it liaiifrs more firmly upon his God liy a 
naked faitli, tlian his lacerated body docs on the 
cross by the elinclie<l nails. The perfretion of 
Ills love shines in all its Christian glory. He 
not only forgives liis insidting foes and liloody 
lUTseciitors, Ijut in tlie lii<;liest point of his 
passion lie forgets his own wants, and thirsts 
after tlieir eternal happiness. Together with 
his l)lood, he pours out his soul for them; and 
excusing them all, ho says, " Father, forgive 
them, for they know not what they do." ye 
adult fius of God, "in" this "glass behold all 
with open face the glory" of your KedeeincrV 
forgiving, praying love; and, as ye behold it, 
" 1)0 changed into the .saine image from glory 
to glory, by the loving spirit of the Ijord." 

V. Tliis lesson is deep; but he may teach 
you one deeper still : by a strong sympathy 
with Him in all liis sufferings, he may call you 
to know him every way crucified. Stern jus- 
tice thunders from heaven, " Awake, sword, 
against the man who is my fellow!" The 
sword awakes, the sword goes through his soul, 
the flaming sword is quenched in his blood. 
But is one sinew of his perfect faith cut, one 
fibre of his perfect resignation injured, by the 
astonishing blow? Xo: his Go<l slays him, 
and yet he trusts in his God. By the noblest 
of ail ventures, in the most dreadful of all 
storms, he meekly bows his head, and shelters 
his dejiarting soul in the bosom of his God : 
" My God ! my God !" says ho, " though all thy 
comforts have forsaken me, and all thy storms 



and waves jro oviT inc, yet into thy hands I 
eoinniend my spirit.'' " For thou wilt not 
leave my soul in hell, neither wilt thou sufTor 
Ihy holy One to see eorruption. Thou wilt 
show nw tlu' path of life: in thy presence is 
fulness of joy, and at thy rij;ht hand," where 
I shall soon sit, " there are pleasures for ever- 
more." What a pattern of perfeet eonfidenee! 
ye perfeet Christians, be ambitious to aseend 
to amazinjf heifjhts of Christ's perfection: 
" for even hereunto were yo called, because 
Christ also suffered for us, leaving us an exam- 
ple, that ye should follow his steps; who knew 
no sin; who, wlien ho was reviled, reviled not 
afiaiu; when l\e sulfered, he threatened not, 
but committed himself to him that judgcth 
righteously." ]f this is your liigh calling on 
earth, rest not, ye fathers in Christ, till your 
])atient hope and jjcrfect confidence in God 
have got their last victory over your last enemy, 
— the king of terrors. 

" The ground of a thousand mistakes," says 
Mr. Wesley, " is. tlu^ not considering deeply, 
that love is the highest gift of (iod. humble, 
gentle, ])alient love; that all visio. ., revela- 
tions, nuinifestations whatever, are little things 
compared to love. It were well you sliould be 
tlionnighly sensi' ' of this: tlie heaven of hea- 
vens is love. T re is nothing higher in reli 
gion: there is. in ell'wt. nothing else. If you 
look for anything hut mcu'e love, you are looking 
wide of the mark, you arc- getting out of the 
royal way. And when you arc asking olhers. 




N' ;t 

is. i i 

'Have you received this or that l)lessing?" it 
YOU moan any thing but more love, you mean 
wrong; you are leading them out of the way, 
and putting them upon a false scent. Settle 
it then, in your heart, that, from the moment 
God has saved you from all sin, you are to aim 
at nothing but more of that love described in 
1 Cor. xiii. You can go no higher than this, 
till YOU are carried into Abraham's bosom. 

Vi Love is humble: " B,' therefore clothed 
with humilitv," says Mr. Wesley; "let it not 
only fill but cover you all over. Let modesty 
and self-diffidence appear in all your words i^. 1 
actions. Let all vou speak and do show that 
you are little, and base, and mean, and vile m 
your own eyes. As one instance of this be 
always ready to own any fault you have been 
in- if you have at any time thought, spoke, or 
acted wrong, be not backward to acknowledge 
if never dream that this will hurt the cause 
of God: no; it will further it. Be, therefore, 
open and frank, when you are taxed with any 
thing: let it appear just as it is; and you will 
thereby not hinder, but adorn, the gospel. 
Why should ye be more backward in acknow- 
ledging your failings, than in confessing that 
yVdo not pretend to infallibility? St Paul 
was perfect in the love which casts out fear 
and therefore he boldly reproved the high 
priest. But when he had reproved him more 
sharply than the fifth commandment allows, he 
directly confessed his mistake, and set his seal 
to the'lmp-^rtance of the duty in which he liad 


l.ocn inmJv.Tlontly M-antin-: " Tlicn Paul said 
r .!<"<'»■ noi. l.n.tlnv,,. that 1„. was tl,e hi-rl,' 

'•Ml ,.r ll,r ruler of thy i.,.nple." St. John was 
prrnrt II, th,. h,i,nl,l,. l„v,. whicli 
.nn^s us down at (I„. foot of all. IFis ooiirtosv 
MS linnulily, an,! iI,o dazzlin- jrlorv which 
"■amod fortl, from a divine n,;;sonser, whon. 
ho approhondo,! to |,o nioiv tlian a creature 
hWrayod h,m into a faul' contrary to i:,at of 
St. Paul : l,,it. far from conooalins R. he opcnlv 
confcRsod ,t, and published his confession for 
he edification of all tlie chnrchos. '-When I 
liad Mcard and seen." says he, " [ fell down to 
worship heforo the feet of the an-el who sliowod 
me those tilings. Then saitli ho unto me, See 
thon ,lo It not: for I am thy fellow-servant" 
(.iins lan perfection shines as much in tlie 
child-like simplieity witli whicli the perfect 
readily acknowled-o their faults, as it does in 
the manly steadiness with which thev " resist 
unto l.looil, slriviu},' against sin." 

VII. If Inimole lov makes us frankly con- 
fess our faults. ,„„eh ninredoesit incline us to 
own ourselves sinners, miserable sinners before 
<.od whom wo have so frefiuentlv ofTended. I 
need not reiuin,! you, that vour "bodies ore 
dead because of sin :" youseo, vou feel it: 
ami therefore so bns as you dwell in a pris„n 
of flesh and hlood, which death, the reven.'cr of 
siu IS to pull down : so Ion- as vour final lusti- 
f'cation, as pardoned and sanctified sinners, ha. 
not taken place; y.„, so long as you break the 



law of panulisiaciil iwrfuitiDn, \inclcr wliichyoii 
wiTo oriKiniilly |ilaml; it is iiui't, i-ifjlit, and 
vmir boiiiKlcM duty to i-oiisidcr yoursulvos as 
siiinci's, w-lio, as tr-aiis<,'ri'ss,irs of llie law ol' 
iimoirnco, and tlic law of lil)C'rt.v, avo Jiuilty »f 
doatli, of eternal deatl' St. I'aul did so, after 
!i(' wi:,s '■ cnme to moiiiit Sion, and to tlie spirits 
of just men made i>erf<Kt ;" he still looked upon 
hiiiiseir as the " ehief of sinners," heeanse he 
had been a daring hlasphenier of Christ, and a 
flerec perseeuter of his people: '• Clirist," savs 
he, " came to save simiors, of whom I am ehief.' 
'I'l'io reason is phiin. flatter of fact is and will 
li(> nuitter of I'aet to all eternity. Aeeordinj; 
to the doetrines of jii-.uv and jnstiee. and liefo.e 
the throne of God's nierey and holiness, a sinniT 
pardoned and sanctified mn4, in tlie very 
nature of things, l)e considered a- a sinner for 
if yon consider him as a saint, absolutely 
ahstracted from the character of a .sinner, how 
can lie he a pardoned and sanctilied sinner? To 
all eternity, therefore, hut nuuli more while 
" death, the vvaf;<'s of sin," is at your licels, and 
while ye arc i.'oin^' to '• a))pear before the .iiulii- 
ment-seat of Christ," to receive your tinal sen- 
tence of alisolntion or condemnation it will he- 
come you to say with St. Paul, " W'c have all 
sinned, and come sluu't of the >rlmT of (iod; 
beinfr .iustilied freely," as sinners, "by his 
grace, through the rcilemption that is in .Icsus 
Christ;"— although we arc justified judicially: 
as believers, through faith; as olicilient believ- 
ers, through the obedience of faith ; and as per- 



'■■■ t'lv ...,';;:,"'•"„;: ; - "■:> ■•' ■ 

<l"is-\".n, nil ,1 1 ?"■ ""." "'""I'cr's Imr- 

."o,i si;; „: ';^^'™::;,^"-v-7'"'" "f ti. 

'" ""If v,.,T sn.„ll ,,„.?,' ""[^ = """■!' 'Pss 

.■cM.cnvo,l in love to „ > 1"^"' *" ^' 
' °^ to those wlio bcheve yours 



,„„1 tl, n>|.ml. O nuk. not tljiB your 'shib- 

bolotli.' •• On tlu. n.nlnii-y, ns yc liiive time nnd 
1 'ilitv, " ao j-„n,l tn all n».,.." l-ot your 1,.™- 

vok.n.o sliiiu. >i|,oM nil; h'* vour cluinty son. 

]u cherishinft l»'an>s towanl. all, in pmp. . 

,l,.,,roi.s; so shall vo I..' " iwrf.'et as your lioa\fn- 
Iv FatluT," wlm ■■ niakrs sun to sh.iiL. upon 
,il|," altbou-1. ho sonds ihc hn.-htost «»'! «-'mu- 
ost honms of his favour u|«n. the '0"f '"^ ' t 
faith, and roscrvos his ri.h.'sl Uounfos for t oso 
who lay out thoir livo talouls lo tho host a<han- 

*" X'. Love, pure love, is satisfioa with the 

SunreuK. Goo,l.-^vith tto,!. " IWwaro, then, o 

.lesirinf: anythinj; hut hin, Now M™ '^^^"-. 

nothing else: every oth..r '^1" '^",°»^; 

,ee that none outer in ajram. Keep thymol ^ m . 
et ' vour ey.,. remain sinslo. an.l your wliole 

hodv'shall he full of light.' Admit no desire ol 
Sin" food, or auv other pleasure of souse; 

n„ desi,^ of pleasins the, or the nnagmat.on ; 
no desire of money, of praise, or ^^t™"'. 5 f ."^^^ P" 
piness in any eroature. \ou may brnif; these 
desires haek! hut ye nee.l not: >■''•' "'7., J ' 
them no more. 'stand fast m tlie liberty 
whorev/itb f'hrist bath made you free K.. 
patterns to all of denyiuf; yourselves, and taking 
T vour eross daily. Let them see that you 
make no aeeount of auv pleasure wh.eb does no^ 
l,rin<r vou nearer to T.od, r,.r regard any pam 
wbiebdoos; tba't you simjily aun at p easin^^ 
him, whether bv doing or suffering; tli-it ""^ 
eiinstant language of your heart, with regard to 


pleasure or „„;„, ,,„nour or dishonour, ricl.os or 

'All's alike to me, s>, I 

In my Lord may live and die.' " 

.limJnlt^n,/'?' '"'''"'" "" """^ "P"° the most 
111 . ""'' ''""K'-rous expeditions; and as vou 

nr,.l n r' T*^'" "^ •^«^>"< ChH.t, ye im 
prol,,l,lj- be cal ed to drink deepest of his cup 
and o carry the heaviest burdens " Expect con^ 

dn no ,vhom I have just quoted, "together 

behalf of rhr,V "V 7° ^r '' '^ '?"™ i" fhe 
,w. °\^™' ^<"- '"» sake, as a fruit of his 

Mil"! /'f T^'"" ^'"- V". 'not only to 
"l',r 'Tf "'"' *". '""''•■^ f'"- ''i^ sake.' Pliilip 
1. -■>. It IS ffiven — flod gives vou this ODonsi 
t.o„ or reproach ; it i., a fr?sh toU of h°fC ! 

I'i ft an 1 •'"" tT' *'^'' ^'^"- "■• ^P"™ I'is 
K>tt, and count it a misfortune? Will you 

ot rather .say, 'Father, the l-.our is come tha 

n''ch ,d"t"' '- ^■""'•'"l- Now^hou giv 
tii> cl.ild to suffer something for thee Do 
with ,„e according to thv win.' Know tim? 

mvn f .H ' *" ■'■'""• '""'- ™>f=s ^v your 
com-n n ' "■', "°' r'-»' """voidable in the 
' ' 1 providence, but profitable, yea, neces- 

no7V ■ '7 '• "'"'■"''"■''' ^'■^''"•« them^from God 
not from chance, with willingness, with thank- 

n e"kTe;,":"n-''''" '""" ™™ «^'* "-miirty, 
meekness, yieldmgness, gentleness, sweetness '' 




s i* 

l.nv.. .nn ...v.m' <ln nor s.iITct >"" i""^;^' /" '" 

„|,<,.rvf.l, llmt tlu. npnstlc, not sat.sliwl to Ik' h 
IKTtoct (.i.riMian, «oul.l aln. l.e a porfrrt nmr- 
V oarnostly dosivinj; to " know the Mlows up 
.'■f i'hrisfs " utn,o.t " sultcrniKs." t'-l'-jw 1" ■ 
as he follownl hi- BulTcnn-, crucified Lord. 
" Your foet are sliod with the preparation of lie 
cnMiel of l-eace:" run after then, hoth in th.' 
race of ohedicnce, for the crown of iiiartyrdoni, 
if that crown is reserved for voii. And it ye 
i.iiss the crown of those who are martyrs m 
deed ve sliall. however, receive the reward of 
those who an. martyrs in intention -the crown 
of rijrhteousness and aiiKelieal perfeetion. 

XII Hut <lo not so ih^sire to follow I lirist 
to "the fiarden of Celhseniane, as to _retii>e fol- 
lowing liiin now to the carpenters shop, H 
I'rovidence now calls you t.. it Do not lose 
the present day liv idly lookinp; hack at yester- 
,lav, or foolishlvante-datinj; the cares of to- 
morrow; hut wisclv use every hour, spending 
them as one who on the verj;e of time, 
on the border of eternity, and wlio has Ins work- 
cut out hy a wise Trovideiu'e from moment to 
moment. ' A'ever, therefore, nefilect usins the 
two taU^nts vou liave now, and doin<: he duty 
which is now incumbent upon you. should \e 
he tempted to it, under the plausible pretence 
of waiting for a greater number of talents, 
remember that God doubles our talents in the 
way of duty, and that it is a maxim advanced 



fulnossa V.nn' I ;•'■'■•;■. '"7''''''''"' «atcl,- 


<m,.vi.rv<i,„r|, , ','•'"'• ,«'-''"lly 'l.'pemis 

''""'1 li le to <^^ m" ',"'"■ "^""--.T vour 

»ur,l,„..s. ■• , ;•„!"",' '" "''l^'"ivo for- 

sp<>ak:" •'„„/.,«* , • fl'"''f''"'. "slow to 

wi.0 :anno^di^U;;:i;'ir'''' "'''■"'"'•''-'■ 

Xn-,.rth,.le«. w ,,?""' ""■'" ','■'"" t-l>l>lrH. 
"I"'n to boar ,.V "" ""' "'^' '•""'■•1 

''""« for ■ vn, ' , ' .; ,1.1 r '■'"' ,''"■' 

'""»>li(v. "Ji,," tlun ,1 '," ''''"' 

yo" a n.«so„ of 1," ,,,'',, ''™l'!^'-l^-"a-k''tl. 

Willi (Vuir'-wil ,.,./': '"^' '""^''■'>-- "«"J 
yo,.-n,;;;is 'I'rVrT';-' '"n "'*'"' "I""' 




I. !■• 

(lint it iiiii.v ^'ivo Unlit til nil tlio hoiisu;" "o (ioil 
(liH's not li):!it lliu cniicllr of pcrlVit lov« to hiilc 
it in n cormr, Imt to (?ive linlit to nil those who 
are within the reach of it? hriKl'tiu'SS- If 
(lininondu flitter, it Btiirs xliin.', it llowcrs dw- 
play their colours, and perriinies dilTuse their 
frn^rrunce. to th(^ lionour of the I'lither ot Liglita, 
nnd Author of every Ko"'' «'''■ '•'• witl'""' »»'"'■ 
seekinj;, they disclose his nlory to the ntiiiost of 
their iK)Her, why should ye not " K" ""'I <1'> 
likewise?" (lold' answers its most valunhle end, 
when it is hroufjlit to li^lit, nnd made to cir- 
culate for uharitalde and pious uses; and not 
when it lies concealed in a miser's atnm)? hox, 
or in the dark hosom ot a mine. Hut when you 
lay out voiir spiritual tJoU' f'"' proper uses be- 
ware of imitalinj? the vanity ot those coxcombs 
who, as often as they arc nliout to pny for a 
trifle, put out n handful of i'.''d, merely to 
make a show ot their wealth. 

XIV. l-ove, or "charity, rejoiceth in the dis- 
play of edifyinR "truth." Fact is fact all th<' 
world over.' If you can say to the glory of 
God, that you are alive, nnd feel very well, 
when you do so, why could you not also testify 
to his honour, that ycm live not, but tliat Christ 
liveth in you, if yoi'i really find that this is your 
experience? Did not St. John say, "Our love 
is made jierfect, because, as he is, so are we in 
this world?" Did not St. Paul write, "The 
riKlifeousncss of the law is fulfilled in us, who 
walk after the S])irit?" Did he not with the 
same siinplicitv aver, that, although ho "had 



""lliinK" „n,l H-,is •• sorrowful." yet )„. •■nos- 

J en.,, ,1 „,,,„,.,, |,,^,,_ ,^,.j|_ 4 J '^°K• 
.VMir SfMll ||„. li,„, „,• „. ,, 
"■t«c.,.,. .1... pro,,,! f„r««r,l„,..«s\,f ".^..^^tir 

tlm pr,„„„v,, Christi„„s .poke of pu i Jy 
l...;.-of..e, o... alt. heir, ,.,,., oLbe^o™ 

1, .■ tl, ' -^ r". "'"'"''■■' »"'! 'i™^ always de- 

'"i«":'-':;;:'^ '":;;e!'"'1;VV'7'''- 
kin. "f 7 ,'"'"'''• '" ""^ "i"l>^is«..]ors of th. 



! ifi 

Ion: nntliin;,' shnll he Icl'l, siiilli llio Lord." 
11' (iod so scviM-cly lumislicd Ilo/.ckiairs pridi', 
liow properly doi^s St. I'otrr cluirf^c liclii'vcrs lo 
give witli fear nil account ol' llie '^vm'p. wliicli 
\s in tlieni! and liow careful .should ve be to 
oliscrve this important charfic! 

XV. If you will keep at tlie utmost distance 
from the vanity w' eh proveil so fatal lo cjood 
kinj; lle/ekiah, follow au excellent direction of 
.Mr. Wesley. When you have done' anythiiif; 
for (iod. or '" received any favour from hiui, 
i-etirc, if not into your closet, into your heart, 
and say, ' I come, tiord. to restore to thee what 
thou hast given, and 1 freely relinquish it, to 
enter again into my own nothingness. For 
what is the most perfect creature in heaven or 
eartli in thy ))resence, but a void, capable of 
being filled with thee and by thee, as the air 
which is void and dark, is capable ofdieing filled 
with the light of the sun? Grant therefore, 
Lord, that I may never appropriate thy grace 
to nivself, any nmre than the air appropriaU'S to 
itself the liglit of the ,suu, who withdraws it 
every day to restore it the next : there being 
nothing in the air that either appropriates his 
light or resists it. give mo the same facility 
of receiving and restoring thy grace and good 
works! T say. thine; for I acknowledge that 
the root from which they spring is in thee, and 
not in me.' The true means to lie filled anew 
with the riches of grace, is thns to strip our 
selves of it: without this it is extremely dif- 
ficult not to faint in the practice of good works." 


'y,^. ■':""',"■;• 'i'''t yoiM' <.„0,1 „„,ks ,„»y 

iiuu, i- 1 l.-.,t |oi-fedion, let tlinii los> therii- 

i"" ""\ "' '""■ '""'''"'• ^>-''i^''' will ot 
' 1 ' o ''II ''''r* '■'■'^- ""■''• "'""o.'talitv, til 

\n ; • 1*'"'"'»"1' '!"■>• .-hall 1„. fi|l,„| 

--, „f c,,H.tian ,.,,„.;:;:;. ,^'Z^ ^ 

ChnstJo„«'' h f T\ , '" '"''r"-clioml«l of 

tl.ath:ii/ni;7";['""^''<l- prize of 

out for Go,l to:.),.! -'..T '■" ^^ ''^^ '"""'''"' 
' "01 (,„i an address to perfeot Cliris- 




tians be closed by a more propei- spocfli tbaii liis. 
" Brethren," says ho, " be followers of me." 
■' I coiiiit not myself to have apjirehended " my 
angelieal perfection ; " but this onr thing I do, 
forgetting those things which are behind." set- 
tling in none of my former experiences, resting 
in none of my good works, '■ and reaching forth 
unto those things wliich arc before, 1 i)resR 
towards the mark, for the" celestial "prize of 
tlie high calling of God in Christ Jesus. Let 
us therefore, as many as are perfect, be tlnis 
minded ; and if in anything ye lie otlierwise 
manded, God shall reveal even this unto you." 
In the meantime you may sing the following 
hymn of the Uev. Mr. Charles Wegley, which i< 
descriptive of the destructicm of corrupt self- 
will, and expressive of the absolute resignation 
which chill ncterizes a perfect believer: — 



' To do, or not to do ; to Have, 

Or not to have, I leave to Thee : 
To be, or not to be I leave : 

Thy only will be clone In me. 
All my requests are lost In one : 
Father, thy only will be done. 

' Suffice that, for the season past, 

Myself in things divine I sought, 
For comforts cried with eager haste, 

And murmur'd that I found them not. 
I leave it now to thee alone : 
Father, thy only will be done. 

' Thy gifts I clamour for no more, 

Or selfishly thy grace require, 
An evil heart to varnish o'er ; 


Jesus the Giver, I desire • 
i'attiei, thy only will be done. 

\w ■■ ""'' '■'■'"• ■">■■ gain, 101 loss 

"f tile porfecf • Hon i;"""""!! hci^hl, 

'•"'o frior J K-o'^ „™" ;!■■<' '""'"^^t translate! 

«"oth;-In-,nn of /,'•'' '.';?• -I"" ■"">' ^"'-^ 
ti>e Itov. Mr. Ma,I 1, .n , '''"'" P°''*' «•'"' 
i'"perfoctioi,i,st ;,;'"t"^ "'"""?,"« ''"''v of 

I'^^alins, etc. '^^ '"" collcct^i, of 

■■ Who in Je«us confide. 
They are bold to outride 

Wit?r; "' \"'^"™ heneath : 
To th,,,."™^''^' they soar 
ro that heavenly shore 
And outfly all the'^rrows'of death. 

"By faith we are come 
10 our permanent home ■ 


r't ■ 

'I I 

H ^ 


" Who on earth can conceive 

How happy we live 
In the city of God the great King ! 

What a concert of uralse. 

When our Jesus's grace 
The whole heavenly conijiany sing : 

" What a rapturoua song. 

When the glorified throng 
In the spirit of harmony join I 

Join all the glad choirs, ' 

Hearts, voices, and lyres. 
And the burden is mercy divine!" 

But H-Iioii ynii cannot follow Mr. IFadaii, and 
tlif iniperfwtionists of tlie Lock cliapel, to those 
rajiturous lioifrlits of jiorfoction, vou need not 
Sive iij) your shield. You may still rank among 
the perfect, if you can heart iiv Join in this ver- 
sion of Psalm c.xxxi. : — 

" Lord, thou dost the grace Impart, 
Poor in spirit, meek In heart, 
I will as my Master be, 
Rootod In humility. 

"Now, dear Loid, that thee I know, 
Nothing will I seek below. 
Aim at nothing great or high, 
Lowly both in heart and eye. 

" Simple, teachable, and mlM, 
Awed into a little child. 
Quiet now without my food, 
Wean'd from every cieature good. 

" Hangs m; new-born soul on thee. 
Kept from all idolatry ; 
Nothing wants beneath, above. 
Resting in thy perfect love." 


That your earthen vessels may be filled 
with this love till they break, and you enjoy 
the divme object of your faith without an inter- 
posing veil of gross flesh and blood, is the wish 
01 one who sincerely praises God on vour 
account, and ardently prays,— 

"Make up thy jewels, Lord, and show 
T^e glorious spotless church below ; 
The fellowship of saints make known ; 
And O, my God, might I be one ! 

'■ O might my lot be cast with these, 
The least of Jesu's witnesses ' 
O that my Lord would count me meet 
To wash his dear disciples' feet ! 

" To wait upoa his saints below 
On gospel errands for them go • 
Enjoy the grace to angels given • 
And serve the royal heirs of heaven "